So Qur'an A Soti
القرْان الكَريْــم  
Sūrah An Nūr - [ 24 So Tihaya ] - سـورة النُّـور
( The Light - Ang Liwanag )

Pangnal ko Sūrah

So Sūrah an Nūr na Sūrah a initoron sa Madīnah (Sūrah Madaniyyah) a pimbitiara niyan so manga kokoman o Shari’ah, sa siniap iyan so okit a kipmbtadn ko kitāb (tashrī’) ago so giikanggonanao ago so parangay, so manga bitikan o giikandodolona o manga taw, so kaphamiliya ago so kabilangataw o isa ka walay ko gii ran kandodolona.

Piakarayag ankai a sūrah so manga kabilangataw a lankap a kaphagingd a patot so kakpiti ron o manga Muslim ko gii ran kapagintaw, lagid o kaodas ko kasold sa walay, so kibabaan ko kailay (ilipay ko marata a pagilayin) so kapaliharaa ko awrat, ago so kiaharam o kapakizaozaog ko manga babay a haros.

Inaloy ankai a sūrah so sabaad a manga kasiksaan a katatamanan so dianka iyan (hudūd) sii ko Shari’ah, datar o kalphadi ko mizina, so kalphadi ko tomiokas sa di bnar (qadf) go so kokoman o taw a tokasan iyan sa kazina so karoma niyan a babay sa da a saksi iyan a pat kataw (li’ān). Giankanan a manga siksa a tiamanan o Qur’ān so dianka iyan na piakanggolalan ka siap ago palihara ko kaphagingd sa kasoti niyan phoon ko marata. Ka gophoon masagala so kaphagingd sabap ko kalaolad o piakasisingay a so kazina, na khaantior so amoran o kaphagingd ka kagia aya kiailatan na so tmbad iyan a paganay a so pamiliya, na khaadn so kabinasaa mala ko kaphagingd o manga Muslim.

Sii ko katimbl iyan, na giankai a sūrah na riankom iyan so kapalihara o pamiliya ko langowan a phakabinasa on, sa piakabantak iyan ko lalan a mapia a ron matatago so ipthagompia niyan ko doniya iyan ago so ākhirat iyan. Sabap san na inizorat o dato o miamaratiaya a so Umar Bin al-Khattāb, ko manga taw sa al Kūfah, sa pitharo iyan kiran a: Pangndaon iyo ko manga babay rkano so Sūrah an Nūr.

Bithowan ankai a sūrah sa Sūrah an Nūr (tihaya) sabap ko kadadalm on o tihaya o Allāh ko kiapakanggolalana niyan ko manga bitikan iyan, ago so inibtad iyan a manga kabilangataw (adāb), so manga kalbihan o manosiya a pd anan ko tihaya o Allāh ko manga oripn iyan.

So Sabap a Kiatoron iyan:

1. Miapanothol a adn a sakataw a babay a barazina a aya ngaran iyan na so Ummo Mahzūl, na kiabayaan o isa ko manga Muslim a kapangaromaa niyan on na iniodas iyan ko Rasūlullāh [s.a.w] na tomioron ankai a ayat a: So barazina a babay na da a makaphangaroma on a rowar sa barazina a mama odi na mushrik (pananakoto).

2. Miakapoon a thotol ko Ibn Abbās a: So Hilāl Bin Umayyah na tiokasan iyan so karoma niyan sa hadapan o Rasūlullāh [s.a.w] ki Shurayh Bin Shahmā’ na pitharo o Rasūlullāh [s.a.w] a odi ka makabayan sa pat a manga saksi na khalphada nka sa lphad a tokas a walo polo, na misabap sankoto a btad a malitng na tomioron so Ayat a smbag ko pakaiza o masa a di khasmbag o ongangn o manosiya so kokoman iyan, sa inibtad iyan so kokoman o li’ān, aya maana o li’ān na kapmorkai o dowa kataw, aya sabap iyan na kagia so kapzapa iran ko Allāh ko tindg iran na pkhaaloy ron so morka o Allāh na gioto i kiabthoi ron sa kapmorkai li’ān odi na mulā’anah.

Giankai a sūrah na romarankom sa 64 a manga ayat, a initoron sa Madīnah, ko oriyan o kiatoron o Sūrah al Hashr.

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

24:1

Hassanor Alapa : (giai) na Sūrah a initoron Ami skaniyan ago inipaliogat Ami skaniyan ago piakatoronan Ami sa manga tanda a manga rarayag ka kalokalo na makapananadm kano

Muhsin Khan : (This is) a Surah (chapter of the Quran) which We have sent down and which We have enjoined, (ordained its legal laws) and in it We have revealed manifest Ayat (proofs, evidences, verses, lessons, signs, revelations lawful and unlawful things, and set boundries of Islamic Religion), that you may remember.

Sahih International : [This is] a surah which We have sent down and made [that within it] obligatory and revealed therein verses of clear evidence that you might remember.

Pickthall : (Here is) a surah which We have revealed and enjoined, and wherein We have revealed plain tokens, that haply ye may take heed.

Yusuf Ali : A sura which We have sent down and which We have ordained in it have We sent down Clear Signs, in order that ye may receive admonition.

Shakir : (This is) a chapter which We have revealed and made obligatory and in which We have revealed clear communications that you may be mindful.

Dr. Ghali : A Surah that We have sent down and ordained; and We have sent down in it supremely evident signs that possibly you would be mindful.

Tafsir Jalalayn : This is, a sūra which We have revealed and prescribed (read faradnāhā, or [the intensive form] farradnāhā, on account of the large number of prescriptions contained in it) and wherein We have revealed manifest signs, [signs] containing clear indications, that perhaps you might remember (tadhakkarūna: the second tā’ [of tatadhakkarūna] has been assimilated with the dhāl), that you might be admonished.

Tagalog : Ang dakilang kabanatang ito ng Banal na Qur’ân ay Aming ipinahayag, at ipinag-utos Namin ang pagpapatupad ng batas nito, at ipinahayag Namin kalakip nito ang mga malilinaw na palatandaan; upang makaalaala kayo, O kayong mga mananampalataya, sa pamamagitan ng mga malilinaw na mga talatang ito at ipatutupad ninyo.

24:2




Hassanor Alapa : So mizina a babay ago so mizina a mama na lphadi niyo so oman i isa kiran sa magatos a lphad 933 sa oba kano makowa sii kiran a kapdi (sa di niyo siran lphadan) sii ko Agama o Allāh amay ka miaadn kano a paparati-ayaan iyo so Allāh ago so alongan a maori, sa masai so kaziksaa kiran a dowa, a sagorompong a pd ko miamaratiaya.

Muhsin Khan : The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment. (This punishment is for unmarried persons guilty of the above crime but if married persons commit it, the punishment is to stone them to death, according to Allah's Law).

Sahih International : The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah , if you should believe in Allah and the Last Day. And let a group of the believers witness their punishment.

Pickthall : The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment.

Yusuf Ali : The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment.

Shakir : (As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement.

Dr. Ghali : The female fornicater and the male fornicator, (The Arabic Zaniyah and Zan refer to those who commit either fornication or adultery. By a comparison of this verse to other and to Hadiths., it is it is understood that this verse refers to fornicators, i.e., unmarried people committing illegal sexual intercourse) then lash each one of them a hundred lashes, and let not compassion for them (both) take (hold of) you in the religion of Allah, in case you believe in Allah and the Last Day; and let a section of the believers witness their (The torment of the two of them) torment.

Tafsir Jalalayn : As for the fornicatress and the fornicator, that is, of those not in wedlock — because those [in wedlock] are stoned according to the Sunna (the al [in al-zāniya, ‘the fornicatress’, and al-zānī, ‘the fornicator’] according to some mentioned [opinions] is a relative [particle]; the clause [al-zāniyatu wa’l-zānī] is a subject, and because of its similarity to a conditional, the fā’ has been inserted into the predicate, which is [the following, fa’jlidū]): strike each of them a hundred lashes, [a hundred] strikes (one says jaladahu to mean daraba jildahu, ‘he struck him on the skin’). According to the Sunna, in addition to this [punishment] there is also banishment for a whole year. The slave, however, receives half of the mentioned [punishment]. And do not let any pity for them overcome you in God’s religion, that is to say, in [the fulfilment of] His rulings, by disregarding any part of their prescribed punishment, if you believe in God and the Last Day, namely, the Day of Resurrection: in this [statement] there is an incitement to [abide by] what was [mentioned] before the conditional [above] and it also constitutes the response to the latter, or [at least is] an indication of the response to it. And let their punishment, the flogging, be witnessed by a group of the believers — some say [that this should be a group of] three; some say four, as in the number of witnesses testifying to an act of fornication.

Tagalog : Ang nakiapid na babae at lalaki, na silang dalawa ay hindi pa nakaranas ng pag-aasawa, ang parusa sa bawa’t isa sa kanila ay isang daang palo sa pamamagitan ng yantok, at naitala sa ‘Sunnah’ na kasama sa isang daang palo nito ay ang paglayo ng isang taon mula sa kanyang bayan. At huwag ninyong pahintulutan na padadala kayo sa inyong awa sa dalawa, nang sa gayon ay hindi ninyo sila maparusahan o di kaya ay gaanan ninyo ang parusa, kung kayo ay naniniwala sa Allâh at sa Kabilang-Buhay, na talagang nagpapatupad ng batas ng Islâm; at hayaang saksihan ang pagpaparusang ito ng maraming mananampalataya upang mamalas nila ang tindi ng gawaing ito at upang mapagkunan ng aral at pagpapayo.

24:3




Hassanor Alapa : So barazina a mama na da a maphangaroma niyan a rowar sa barazina a babay odi na pananakoto, na so barazina a babay na da a makaphangaroma on a rowar sa barazina a mama odi na panama-koto, sa hiaram ankoto (a kazina) ko miamaratiaya

Muhsin Khan : The adulterer marries not but an adulteress or a Mushrikah and the adulteress none marries her except an adulterer or a Muskrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a Mushrik (polytheist, pagan or idolater, etc.) And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress, etc.)]. Such a thing is forbidden to the believers (of Islamic Monotheism).

Sahih International : The fornicator does not marry except a [female] fornicator or polytheist, and none marries her except a fornicator or a polytheist, and that has been made unlawful to the believers.

Pickthall : The adulterer shall not marry save an adulteress or an idolatress, and the adulteress none shall marry save an adulterer or an idolater. All that is forbidden unto believers.

Yusuf Ali : Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden.

Shakir : The fornicator shall not marry any but a fornicatress or idolatress, and (as for) the fornicatress, none shall marry her but a fornicator or an idolater; and it is forbidden to the believers.

Dr. Ghali : The fornicator shall marry none except a female fornicator or a female associator; (i.e., one who associates other with Allah) and the female fornicator, none shall marry her except a fornicator or a (male) associator; (i.e., one who associates other with Allah) and that is prohibited for the believers.

Tafsir Jalalayn : The fornicator shall not marry anyone but a fornicatress or an idolatress, and the fornicatress shall be married by none except a fornicator or an idolator, in other words, what is suitable for each of the two [for the purposes of marriage] is the above-mentioned; and that, namely, marrying of fornicators, is forbidden to believers, who are better [than those]. This was revealed when the poor among the Emigrants resolved to marry the wealthy whores of the idolaters, so that they [the women] would provide for them. Thus it is said that the prohibition applies specifically to them; but it is also said to apply in general; but it was abrogated by God’s words: Marry off the spouseless among you [Q. 24:32].

Tagalog : Ang nakikiapid na lalaki ay para lamang sa mga nakikiapid (din) na babae o di kaya ay sa sumasamba ng iba bukod sa Allâh na hindi naniniwala sa pagbabawal sa pakikiapid, at ang nakikiapid naman na babae ay karapat-dapat lamang na mapangasawa ng katulad (din) lamang niya na lalaki o di kaya ay yaong sumasamba ng iba bukod sa Allâh na hindi naniniwala sa pagbabawal; at ang ganitong bagay ay ipinagbabawal sa mga mananampalataya. At ito ang malinaw na katibayan hinggil sa pagbabawal ng pag-aasawa ng nakikiapid na babae hanggang siya ay hindi nagbabalik-loob at gayon din sa lalaking nakikiapid hanggang siya ay hindi pa nagsisisi.

24:4




Hassanor Alapa : So siran oto a pthmpowan iran so manga pindiara a manga babay oriyan iyan na da a minitalingoma iran a pat a manga saksi, na lphadi niyo siran sa walo polo a lphad, sa oba ana tarimaan iyo kiran a kazaksi sa dayon sa dayon, sa siran oto na siran so manga fasiq (lominiyo ko agama Islām)

Muhsin Khan : And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Fasiqun (liars, rebellious, disobedient to Allah).

Sahih International : And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient,

Pickthall : And those who accuse honourable women but bring not four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony - They indeed are evil-doers -

Yusuf Ali : And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),- flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors;-

Shakir : And those who accuse free women then do not bring four witnesses, flog them, (giving) eighty stripes, and do not admit any evidence from them ever; and these it is that are the transgressors,

Dr. Ghali : And the ones who throw (accusations) upon (women) in wedlock, (and) thereafter they do not come up with four witnesses, then lash them with eighty lashes and do not accept any testimony of theirs at all; and those are they (who are) immoral,

Tafsir Jalalayn : And those who accuse honourable women [in wedlock], who are chaste, of fornication, and then do not bring four witnesses, to testify as eyewitnesses to their fornication, strike them eighty lashes, that is, each one of them, and do not accept any testimony from them ever, in anything; and those, they are the immoral, for committing a grave sin (kabīra);

Tagalog : At ang mga yaong nagbibintang ng salang pakikiapid sa mga matutuwid na mga kababaihan at mga kalalakihan na wala silang apat na testigo na mga matutuwid na mga kalalakihan, ay parusahan ninyo sila ng pagpalo ng walampu, at huwag na ninyong tanggapin ang anumang pagsasaksi nila magpakailanman, at sila ay mga yaong lumabag sa pagsunod sa Allâh.

24:5

Hassanor Alapa : Inonta bo so siran oto a mithawbat siran ko oriyan oto ago miompia siran, ka mataan a so Allāh na Paririla a Masaling-gagawn.

Muhsin Khan : Except those who repent thereafter and do righteous deeds, (for such) verily, Allah is Oft-Forgiving, Most Merciful.

Sahih International : Except for those who repent thereafter and reform, for indeed, Allah is Forgiving and Merciful.

Pickthall : Save those who afterward repent and make amends. (For such) lo! Allah is Forgiving, Merciful.

Yusuf Ali : Unless they repent thereafter and mend (their conduct); for Allah is Oft-Forgiving, Most Merciful.

Shakir : Except those who repent after this and act aright, for surely Allah is Forgiving, Merciful.

Dr. Ghali : Except the ones who repent ever after that and act righteously; then surely Allah is Ever-Forgiving, Ever-Merciful.

Tafsir Jalalayn : except those who repent thereafter and make amends, in their deeds, for God is indeed Forgiving, of their [unsubstantiated] accusations, Merciful, to them, in inspiring them to make repentance whereby their immorality is curbed and their testimony becomes [once again] acceptable — some say, however, that it can never be accepted [thereafter], if the proviso is taken to refer to the last clause.

Tagalog : Subali’t ang sinumang nagbalik-loob at nagsisi at binawi ang kanyang pagbibintang at nagpakabuti siya sa kanyang gawain, katiyakan, ang Allâh ay pinatatawad Niya ang kanyang kasalanan at kinaaawaan siya, at tinatanggap ang kanyang pagbabalik-loob, sapagkat Siya ay ‘Ghafourur Raheem.’

24:6




Hassanor Alapa : Go so siran oto (a manga mama) a pthmpowan iran so manga karoma iran a daa miaadn kiran a manga 934 saksi a rowar ko manga ginawa iran na aya saksi o isa kiran na pat a manga saksi ko Allāh a mataan a skaniyan na pd ko manga bnar i katharo

Muhsin Khan : And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four testimonies (i.e. testifies four times) by Allah that he is one of those who speak the truth.

Sahih International : And those who accuse their wives [of adultery] and have no witnesses except themselves - then the witness of one of them [shall be] four testimonies [swearing] by Allah that indeed, he is of the truthful.

Pickthall : As for those who accuse their wives but have no witnesses except themselves; let the testimony of one of them be four testimonies, (swearing) by Allah that he is of those who speak the truth;

Yusuf Ali : And for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth;

Shakir : And (as for) those who accuse their wives and have no witnesses except themselves, the evidence of one of these (should be taken) four times, bearing Allah to witness that he is most surely of the truthful ones.

Dr. Ghali : And the ones who throw (accusations) upon their (female) spouses, and do not have witnesses except themselves, then the testimony of one of them shall be four testimonies (i.e., releave) by Allah that surely he is indeed of the sincere,

Tafsir Jalalayn : And those who accuse their wives, of fornication, but have no witnesses, to [substantiate] this, except themselves — which happened with some Companions — then the testimony of one of them (fa-shahādatu ahadihim, the subject) shall be to testify [swearing] by God four times (araba‘a shahādātin, is in the accusative as a verbal noun) that he is indeed being truthful, in accusing his wife of committing fornication,

Tagalog : At ang mga yaong pinagbintangan nila ng pakikiapid ang kanilang mga asawa na mga kababaihan, at wala silang testigo sa kanilang pagbibintang maliban sa kanilang mga sarili, ay nararapat ang isa sa kanila ay tumestigo sa harapan ng hukom ng apat na beses sa pagsasabi niya ng: Tumitestigo ako sa Allâh, na tunay na ako ay totoo sa aking pagbibintang sa kanya na pakikiapid

24:7

Hassanor Alapa : Na so ika lima (na so kaptharoa niyan) sa so morka o Allāh na sii rkaniyan amay ka miamokhag (ko tokas iyan)

Muhsin Khan : And the fifth (testimony) (should be) the invoking of the Curse of Allah on him if he be of those who tell a lie (against her).

Sahih International : And the fifth [oath will be] that the curse of Allah be upon him if he should be among the liars.

Pickthall : And yet a fifth, invoking the curse of Allah on him if he is of those who lie.

Yusuf Ali : And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie.

Shakir : And the fifth (time) that the curse of Allah be on him if he is one of the liars.

Dr. Ghali : And the fifth (testimony) that the curse of Allah shall be upon him in case he is of the liars.

Tafsir Jalalayn : and a fifth time that God’s wrath shall be upon him if he were lying, in this (the predicate of the subject [fa-shahādatu ahadihim, ‘then the testimony of one of them’] is [the implicit] ‘will spare him the prescribed [legal] punishment for [false] accusation’).

Tagalog : Sa panglima na pagtestigo ay idaragdag niya ang panalangin laban sa kanyang sarili na siya ay magiging karapat-dapat sa sumpa ng Allâh kung siya ay nagsabi ng kasinungalingan.

24:8

Hassanor Alapa : Na kharn rkaniyan (a babay) so siksa a kazaksi a niyan sa pat a manga saksi ko Allāh sa mataan a skaniyan a (mama) na miamokhag

Muhsin Khan : But it shall avert the punishment (of stoning to death) from her, if she bears witness four times by Allah, that he (her husband) is telling a lie.

Sahih International : But it will prevent punishment from her if she gives four testimonies [swearing] by Allah that indeed, he is of the liars.

Pickthall : And it shall avert the punishment from her if she bear witness before Allah four times that the thing he saith is indeed false,

Yusuf Ali : But it would avert the punishment from the wife, if she bears witness four times (with an oath) By Allah, that (her husband) is telling a lie;

Shakir : And it shall avert the chastisement from her if she testify four times, bearing Allah to witness that he is most surely one of the liars;

Dr. Ghali : And it shall shove off (i.e., releave) the torment from her that she testifies four testimonies (i.e., oaths) by Allah that surely he is indeed of the liars.

Tafsir Jalalayn : And the punishment, namely, the prescribed [legal] punishment for fornication that is established upon his testimony, shall be averted from her if she testify [swearing] by God four times that he is indeed lying, in accusing her of having fornicated;

Tagalog : At sa ganitong pagtestigo niya ay nararapat na parusahan ang kanyang asawang babae ng parusang pakikiapid na siya ay babatuhin hanggang sa siya ay mamatay, at hindi mapapawalang-bisa ang parusang ito sa asawang babae maliban na lamang kung siya ay tetestigo rin nang katumbas ng pagtestigo ng lalaki ng apat na beses na pagtestigo sa Allâh, na siya, ang lalaki ay sinungaling sa kanyang ibinibintang sa kanyang asawang babae na pakikiapid,

24:9

Hassanor Alapa : Na so ika lima (na so kaptharoa niyan sa) so rarangit o Allāh na sii rkaniyan (a babay) amay ka bnar skaniyan a mama (ko tokas iyan on)

Muhsin Khan : And the fifth (testimony) should be that the Wrath of Allah be upon her if he (her husband) speaks the truth.

Sahih International : And the fifth [oath will be] that the wrath of Allah be upon her if he was of the truthful.

Pickthall : And a fifth (time) that the wrath of Allah be upon her if he speaketh truth.

Yusuf Ali : And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth.

Shakir : And the fifth (time) that the wrath of Allah be on her if he is one of the truthful.

Dr. Ghali : And the fifth (testimony) that the anger of Allah shall be upon her in case he is of the sincere.

Tafsir Jalalayn : and a fifth time that God’s wrath shall be upon her if he were being truthful, therein.

Tagalog : At panlima na pagtitestigo ay idaragdag niya ang panalangin laban sa kanyang sarili, na siya ay karapat-dapat sa poot at galit ng Allâh kung ang kanyang asawang lalaki ay nagsasabi ng katotohanan hinggil sa ibinibintang sa kanya, at sa ganitong pangyayari ay paghihiwalayin na silang dalawang mag-asawa.

24:10

Hassanor Alapa : Oda so kalbihan o Allāh sii rkano ago so limo iyan (na mabinasa kano) go mataan a so Allāh na pmbgay sa tawbat a Maongangn.

Muhsin Khan : And had it not been for the Grace of Allah and His Mercy on you (He would have hastened the punishment upon you)! And that Allah is the One Who accepts repentance, the All-Wise.

Sahih International : And if not for the favor of Allah upon you and His mercy... and because Allah is Accepting of repentance and Wise.

Pickthall : And had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Wise, (ye had been undone).

Yusuf Ali : If it were not for Allah's grace and mercy on you, and that Allah is Oft-Returning, full of Wisdom,- (Ye would be ruined indeed).

Shakir : And were it not for Allah's grace upon you and His mercy-- and that Allah is Oft-returning (to mercy), Wise!

Dr. Ghali : And had it not been for the Grace of Allah to you and His mercy, and that Allah is Superbly Relenting, (and) Ever-Wise, (He would have punished you).

Tafsir Jalalayn : And were it not for God’s bounty to you and His mercy, in shielding you [from being exposed] in such [situations], and that God is the Relenting, in His acceptance of repentance in such [situations] and otherwise, Wise, in the rulings He has given for this and other matters, that He might make clear the truth therein and hasten punishment for those deserving it.

Tagalog : At kung hindi lamang sa Kagandahang-Loob ng Allâh at ng Kanyang Awa sa inyo na mga mananampalataya sa pamamagitan ng ganitong batas ng mga mag-aasawang kalalakihan at kababaihan, ay tiyak na mangyayari sa sinumang nagsisinungaling sa dalawang nagsusumpaan ang anumang kanyang ipinanalangin laban sa kanyang sarili, at walang pag-aalinlangan, ang Allâh ay ‘Tawwâb’ – Tagapagtanggap sa sinumang nagsisisi at humihingi ng kapatawaran mula sa Kanyang alipin, na ‘Hakeem’ – Ganap na Maalam sa Kanyang Batas at Pangangasiwa.

24:11




Hassanor Alapa : Mataan a so siran oto a minioma iran so kabokhagan a 935 thotol na sagorompong siran a pd rkano, sa oba niyo itongn skaniyan (so tokas) sa marata rkano ogaid na skaniyan na mapia rka no, sa bagian o oman i taw a pd kiran so nganin a siokat iyan a pd ko dosa na so mithandingan ko kalaan on 936 a pd kiran na adn a bagian iyan a siksa a mala

Muhsin Khan : Verily! Those who brought forth the slander (against 'Aishah, the wife of the Prophet SAW) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment.

Sahih International : Indeed, those who came with falsehood are a group among you. Do not think it bad for you; rather it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof - for him is a great punishment.

Pickthall : Lo! they who spread the slander are a gang among you. Deem it not a bad thing for you; nay, it is good for you. Unto every man of them (will be paid) that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom.

Yusuf Ali : Those who brought forward the lie are a body among yourselves: think it not to be an evil to you; On the contrary it is good for you: to every man among them (will come the punishment) of the sin that he earned, and to him who took on himself the lead among them, will be a penalty grievous.

Shakir : Surely they who concocted the lie are a party from among you. Do not regard it an evil to you; nay, it is good for you. Every man of them shall have what he has earned of sin; and (as for) him who took upon himself the main part thereof, he shall have a grievous chastisement.

Dr. Ghali : Surely the ones who came with the falsehood are a band of you; do not reckon it evil for you; no indeed, it is charitable for you. Every person of them will have whatever vice he earned (charged) to him; and whoever of them took upon himself the greater part of it, he will have a tremendous torment.

Tafsir Jalalayn : Truly those who initiated the slander, the worst calumny against ‘Ā’isha — mother of the believers, may God be pleased with her — accusing her [of fornication], are a band from among yourselves, a group from among the believers. She said [that these were] Hassān b. Thābit, ‘Abd Allāh b. Ubayy, Mistah [b. Uthātha], and Hamna bt. Jahsh. Do not suppose, O you believers other than the [mentioned] band, that it is bad for you; rather it is good for you, for God will reward you for it and reveal ‘Ā’isha’s innocence and [the innocence of] the one who [is supposed to have] committed it with her, namely, Safwān [b. al-Mu‘attal]. She [‘Ā’isha] related: ‘I accompanied the Prophet (s) during a raid, and this was after the [requirement to wear the] veil had been revealed. When he was through with it [the raid], he headed back [to the campsite] and one night, having drawn close to Medina, he announced that all should march off [home]. So I walked a distance [away from the campsite] and relieved myself. But when I came back to the campsite, [I realised that] my necklace (‘iqd meaning qilāda) had snapped. So I went back to look for it. In the meantime they had strapped my litter’ — in which one rides — ‘thinking that I was inside, for in those days women were slight and ate very small portions (‘ulqa). [Finally] I found my necklace, but when I went back to where I had been staying overnight, they had already departed. I sat in the place where I had camped; I assumed that the group would notice my absence and come back for me. But my eyes were overcome [by drowsiness] and I fell asleep. Safwān had pitched camp behind the army to rest for some of the night (‘arrasa), then set off while it was still night until he reached the site of the camp. He saw what looked like a person sleeping and recognised me when he [eventually] saw me, having seen me on numerous occasions before the [requirement of the] veil. I woke up to the sound of him saying, ‘To God we belong and to Him we shall surely return’ (innā li’Llāhi wa-innā ilayhi rāji‘ūn), for he had recognised me. So I concealed my face with my gown (jilbāb) — in other words, I covered it up with my wrap (mulā’a).

Tagalog : Katiyakan, ang mga yaong nagdala ng napakatinding kasinungalingan at pagbibintang ay grupo na kabilang sa inyo – O kayo na mga Muslim – na ito ay pagbibintang ng kahalayan sa ina ng mga mananampalataya na si `Â`ishah na kinalugdan ng Allâh. Huwag ninyong ituring na ang kanilang sinabi ay nakasama sa inyo, kundi ito ay nakabuti sa inyo, dahil sa naging bunga na idinulot nito na pagtatanggol sa ina ng mga mananampalataya at paglilinis sa kanyang pagkatao at pagtatangi sa kanya.  
Sa bawa’t isa na nagsalita ng kasinungalingan ay parurusahan dahil sa kanyang nagawang kasalanan, at mananagot nang napakalaki sa kasalanang ito ay si `Abdullâh Ibnu `Ubay Ibnu Salul na pinuno ng mga mapagkunwari, na isinumpa ng Allâh dahil para sa kanya ang masihding kaparusahan sa Kabilang-Buhay, na ito ay pananatili sa kaila-ilaliman ng Impiyerno.

24:12

Hassanor Alapa : Oba bo gowani a man’g iyo to na miamikir so miamaratiaya a manga mama ago so miamaratiaya a manga babay ko manga ginawa iran sa mapia, ago pitharo iran a giai na kabokhagan a mapayag

Muhsin Khan : Why then, did not the believers, men and women, when you heard it (the slander) think good of their own people and say: "This (charge) is an obvious lie?"

Sahih International : Why, when you heard it, did not the believing men and believing women think good of one another and say, "This is an obvious falsehood"?

Pickthall : Why did not the believers, men and women, when ye heard it, think good of their own own folk, and say: It is a manifest untruth?

Yusuf Ali : Why did not the believers - men and women - when ye heard of the affair,- put the best construction on it in their own minds and say, "This (charge) is an obvious lie"?

Shakir : Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood?

Dr. Ghali : If the men believers and the women believers had thought good (thoughts) of themselves as you heard it and they would have said, "This is an evident falsehood."

Tafsir Jalalayn : Why, when you [first] heard about it, did the believing men and women not think good of themselves, that is, [why did] some [not] think good of others, and say, ‘This is a manifest calumny?’, [this is] a patent lie? (there is a shift here in the address from the second to the third person), in other words, [why did] you [not] assume [good of them], O band [of believers] and say:

Tagalog : Di ba karapat-dapat na mag-isip lamang ng mabuti ang sinumang mananampalataya na mga kalalakihan at mga kababaihan sa kanilang kapwa mananampalataya, kapag sila ay nakarinig ng anumang kasinungalingan na pagbibintang, na ang ibig sabihin, ang kanilang kapwa mananampalataya ay malayo sa anumang ibinibintang sa kanila, at kanilang sasabihin: Ito ay malinaw na kasinungalingan laban kay `Â`ishah, na siya ay kinalugdan ng Allâh?

24:13




Hassanor Alapa : Ino iran di thalingomai sa pat a manga saksi na amay ka da a minitalingoma iran a manga 937 saksi na siran oto sii ko Allāh na siran so manga bokhag

Muhsin Khan : Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allah they are the liars.

Sahih International : Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah , who are the liars.

Pickthall : Why did they not produce four witnesses? Since they produce not witnesses, they verily are liars in the sight of Allah.

Yusuf Ali : Why did they not bring four witnesses to prove it? When they have not brought the witnesses, such men, in the sight of Allah, (stand forth) themselves as liars!

Shakir : Why did they not bring four witnesses of it? But as they have not brought witnesses they are liars before Allah.

Dr. Ghali : If they had come up with four witnesses against it- yet as they did not come up with the witnesses, then those, in the Reckoning of Allah, are they (who are) the liars.

Tafsir Jalalayn : Why did they, that is, this band [of accusers], not produce four witnesses to it?, who had witnessed it. And since they did not produce the witnesses, those, in God’s sight, in His judgement, they are liars, in this [matter].

Tagalog : Di ba dapat na magdala ng apat na mabubuting testigo ang mga nagbibintang sa anumang kanilang sinasabi? Kapag ito ay hindi nila nagawa, samakatuwid, ibibilang sila na mga sinungaling sa paningin ng Allâh.

24:14




Hassanor Alapa : Oda bo so kalbihan o Allāh sii rkano ago so limo Iyan sii ko doniya ago sii ko alongan a Maori na disomala a masogat kano ko nganin a piamanothol iyo a siksa a mala

Muhsin Khan : Had it not been for the Grace of Allah and His Mercy unto you in this world and in the Hereafter, a great torment would have touched you for that whereof you had spoken.

Sahih International : And if it had not been for the favor of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishment

Pickthall : Had it not been for the grace of Allah and His mercy unto you in the world and the Hereafter an awful doom had overtaken you for that whereof ye murmured.

Yusuf Ali : Were it not for the grace and mercy of Allah on you, in this world and the Hereafter, a grievous penalty would have seized you in that ye rushed glibly into this affair.

Shakir : And were it not for Allah's grace upon you and His mercy in this world and the hereafter, a grievous chastisement would certainly have touched you on account of the discourse which you entered into.

Dr. Ghali : And had it not been for the Grace of Allah upon you and His mercy in the present (life) (Literally: the lowly "life", i.e., the life of this world) and the Hereafter, indeed a tremendous torment would have touched you for what you press on (i.e., for what you press on talking about falsehood ‘Éifk').

Tafsir Jalalayn : And were it not for God’s bounty to you and His mercy in the life of this world and the Hereafter there would have befallen you, for what you, O band [of accusers], engaged in, [for] what you indulged in, an awful chastisement, in the Hereafter;

Tagalog : Kung hindi lamang dahil sa kagandahang-loob ng Allâh sa inyo at sa Kanyang Awa na saklaw Niya ang inyong pagiging matuwid sa inyong Relihiyon at ang kabutihan sa inyong makamundo, na kung kaya, hindi Niya minadali ang Kanyang parusa sa inyo at pinatawad ang sinumang nagsisi, kung hindi lamang sa ganitong kadahilanan ay magaganap sa inyo ang matinding parusa dahil sa inyong ginawa.

24:15




Hassanor Alapa : Gowani a gii niyo ipamagizai sa so dn so manga dila iyo ago giitharoon o manga ngari iyo so nganin a da a mmlng iyo ron, ago iitongn iyo skaniyan a malbod a skaniyan sii ko Allāh na lbi a mapnd.

Muhsin Khan : When you were propagating it with your tongues, and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great.

Sahih International : When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah , tremendous.

Pickthall : When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great.

Yusuf Ali : Behold, ye received it on your tongues, and said out of your mouths things of which ye had no knowledge; and ye thought it to be a light matter, while it was most serious in the sight of Allah.

Shakir : When you received it with your tongues and spoke with your mouths what you had no knowledge of, and you deemed it an easy matter while with Allah it was grievous.

Dr. Ghali : As you received it on your tongues and were saying with your mouths that of which you had no knowledge and reckoned it was a simple thing, and in the Reckoning of Allah it is a tremendous thing.

Tafsir Jalalayn : when you were receiving it [welcomingly] with your tongues, that is to say, [when] you were reporting it one from the other (one of the two letters tā’ has been omitted from the verb [tatalaqqawnahu, ‘you were receiving it’]; idh, ‘when’, is dependent because of massakum, ‘befallen you’, or afadtum, ‘engaged in’) and were uttering with your mouths that whereof you had no knowledge, supposing it to be a light matter, a sinless [act], while with God it was grave, in sinfulness.

Tagalog : Sa panahon na ipinamamalita ninyo ang mga maling pagbibintang na ito sa pamamagitan ng inyong mga dila at pagbibigkas ng inyong mga bibig, na ito ay isang kamalian, at bukod dito ay wala kayong kaalaman hinggil sa bagay na ito, na ang dalawang ito ay ipinagbabawal: ang pagsasabi ng kamalian at ang pagsasabi ng bagay na wala namang kaalaman, na iniisip ninyo na ito ay pangkaraniwan lamang, samantalang sa paningin ng Allâh ito ay isang mabigat na bagay. Dito ay matinding pagbababala hinggil sa hindi pag-iingat sa pagkalat ng kasamaan o kamalian.

24:16

Hassanor Alapa : Oba bo gowani a man’g iyo to na pitharo iyo a da rkitano 938 o ba tano anan panaroa, miasotisoti ka (Kadnan ami) giai na kabokhagan a lbi a mala

Muhsin Khan : And why did you not, when you heard it, say? "It is not right for us to speak of this. Glory be to You (O Allah) this is a great lie."

Sahih International : And why, when you heard it, did you not say, "It is not for us to speak of this. Exalted are You, [O Allah ]; this is a great slander"?

Pickthall : Wherefor, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee (O Allah)! This is awful calumny.

Yusuf Ali : And why did ye not, when ye heard it, say? - "It is not right of us to speak of this: Glory to Allah! this is a most serious slander!"

Shakir : And why did you not, when you heard it, say: It does not beseem us that we should talk of it; glory be to Thee! this is a great calumny?

Dr. Ghali : And if you had (but) said, as you heard it, "In no way is it for us to talk about this. All Extolment be to You! This is a tremendous calumny."

Tafsir Jalalayn : And why, when you heard it, did you not say, ‘It is not for us to speak about this. Glory be to You! — this [exclamation] here is meant to indicate amazement — This is an awful calumny?’, [an awful] lie?

Tagalog : At di ba dapat sabihin ninyo kapag nakarining kayo ng ganitong kasinungalingan: Hindi nararapat sa amin na magsalita ng ganitong kasinungalingan, luwalhati sa Iyo, O aming ‘Rabb’ na tagapaglikha, na Ikaw ay malaya sa ganitong salita laban sa asawa ng Iyong Sugo na si Muhammad (saw), dahil ito ay matinding kasinungalingan na kasalanan na karapat-dapat sa parusa.

24:17

Hassanor Alapa : Ipagosiat rkano o Allāh o ba niyo mbabalingani so datar iyan sa dayon sa dayon, amay ka miamara-tiaya kano

Muhsin Khan : Allah forbids you from it and warns you not to repeat the like of it forever, if you are believers.

Sahih International : Allah warns you against returning to the likes of this [conduct], ever, if you should be believers.

Pickthall : Allah admonisheth you that ye repeat not the like thereof ever, if ye are (in truth) believers.

Yusuf Ali : Allah doth admonish you, that ye may never repeat such (conduct), if ye are (true) Believers.

Shakir : Allah admonishes you that you should not return to the like of it ever again if you are believers.

Dr. Ghali : Allah admonishes you that you not go back to the like thereof at all in case you are believers.

Tafsir Jalalayn : God admonishes you, He forbids you, lest you should ever repeat the like of it, if you are [in truth] believers, [then] you will be admonished by this.

Tagalog : Pinaaalalahanan kayo ng Allâh at pinagbabawalan kayo na kailanman ay huwag na kayong bumalik sa ganitong gawain magpakailanamn na pagbibintang ng kasinungalingan kung kayo ay mananampalataya sa Allâh.

24:18

Hassanor Alapa : Pphayagn rkano o Allāh so manga tanda ka so Allāh na Matao a Maongangn

Muhsin Khan : And Allah makes the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) plain to you, and Allah is All-Knowing, All-Wise.

Sahih International : And Allah makes clear to you the verses, and Allah is Knowing and Wise.

Pickthall : And He expoundeth unto you the revelations. Allah is Knower, Wise.

Yusuf Ali : And Allah makes the Signs plain to you: for Allah is full of knowledge and wisdom.

Shakir : And Allah makes clear to you the communications; and Allah is Knowing, Wise.

Dr. Ghali : And Allah makes evident to you the signs, and Allah is Ever-Knowing, Ever-Wise.

Tafsir Jalalayn : And God clarifies for you the signs, through commands and prohibitions, and God is Knower, of what He enjoins and what He prohibits, Wise, therein.

Tagalog : At nililinaw ng Allâh sa inyo ang Kanyang mga talata na tumutugon sa mga alintuntunin ng batas at pagpapayo, ang Allâh ay ‘`Aleem’ – Ganap na Nakaaalam sa inyong mga gawain, na ‘Hakeem’ – Ganap na Maalam sa Kanyang batas at pangangasiwa.

24:19




Hassanor Alapa : Mataan a so siran oto a pkhababa-yaan iran so 939 kalankap o piakasisingay a marata ko siran oto a miamaratiaya na adn a bagian iran a siksa a masakit sii ko doniya ago sa maori a alongan 940 so Allāh na Matao, a skano na da a katawan iyo

Muhsin Khan : Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allah knows and you know not.

Sahih International : Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know.

Pickthall : Lo! those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not.

Yusuf Ali : Those who love (to see) scandal published broadcast among the Believers, will have a grievous Penalty in this life and in the Hereafter: Allah knows, and ye know not.

Shakir : Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter; and Allah knows, while you do not know.

Dr. Ghali : Surely the ones who love that (the) obscenity should be widespread among the ones who have believed, (they) will have a painful torment in the present (life) (Literally: the lowly "life", i.e., the life of this world) and the Hereafter; and Allah knows, and you do not know.

Tafsir Jalalayn : Truly those who love that indecency should be spread, by the tongue, concerning those who believe, by its being associated with them — and the ones [meant] are the band — theirs will be a painful chastisement in the life of this world, by way of the prescribed [legal] punishment for [false] accusation, and the Hereafter, by way of the Fire, as is God’s due, and God knows, that such [indecency] does not apply in their case, and you, O band [of accusers], as regards the calumny of which you spoke, do not know, whether such [indecency] took place among them.

Tagalog : Katiyakan, ang mga yaong nais nila na lumaganap ang kahalayan sa mga Muslim ay para sa kanila ang parusa ng pagbibintang dito sa daigdig, bukod pa sa mga makamundong pagsubok, at sa Kabilang-Buhay ay para sa kanila ang parusa sa Impiyerno kung sila ay hindi nagsisi, at ang Allâh na Bukod-Tangi ay Ganap na Nakaaalam sa kanilang kasinungalingan at ito ay hindi ninyo batid.

24:20

Hassanor Alapa : Oda bo so kalbihan o Allāh rkano ago so limo Iyan (na mabinasa kano) go mataan a so Allāh na Makapdiin a Masalinggagawn.

Muhsin Khan : And had it not been for the Grace of Allah and His Mercy on you, (Allah would have hastened the punishment upon you). And that Allah is full of kindness, Most Merciful.

Sahih International : And if it had not been for the favor of Allah upon you and His mercy... and because Allah is Kind and Merciful.

Pickthall : Had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Merciful, (ye had been undone).

Yusuf Ali : Were it not for the grace and mercy of Allah on you, and that Allah is full of kindness and mercy, (ye would be ruined indeed).

Shakir : And were it not for Allah's grace on you and His mercy, and that Allah is Compassionate, Merciful.

Dr. Ghali : And had it not been for the Grace of Allah upon you and His mercy, and that Allah is Ever-Compassionate, Ever-Merciful (you had been the losers).

Tafsir Jalalayn : And were it not for God’s bounty to you, O band [of accusers] and His mercy and that God is Gentle, Merciful, to you, He would have surely hastened to [bring about] your punishment.

Tagalog : At kung hindi lamang sa Kagandahang-Loob ng Allâh at ng Kanyang Awa, sa sinumang nasangkot sa maling pagbibintang na ito, at ang Allâh sa katotohanan ay ‘Raouf’ – Punung-Puno ng Kagandahang-Loob, na ‘Raheem’– Napakamaawain at Ganap na Mapagmahal, ay hindi Niya lilinawin ang ganitong mga batas at pagpapayo, at padaliin Niya ang parusa ng sinumang lumabag sa Kanya.

24:21







Hassanor Alapa : Hay so siran oto a miamaratiaya di niyo phanondoga so lalakaw o shaytan, ka sa taw a panondogn iyan so lalakaw o shaytan na mataan a izogo iyan so piakasisingay ago so marata, oda so kalbihan o Allāh rkano ago so limo Iyan na da a sotin Iyan a pd rkano a isa bo sa dayon sa dayon ogaid na so Allāh na zotin Iyan so taw a khabayaan Iyan, ka so Allāh na Pphakan’g a Matao

Muhsin Khan : O you who believe! Follow not the footsteps of Shaitan (Satan). And whosoever follows the footsteps of Shaitan (Satan), then, verily he commands Al-Fahsha' [i.e. to commit indecency (illegal sexual intercourse, etc.)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islam, etc.)]. And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. But Allah purifies (guides to Islam) whom He wills, and Allah is All-Hearer, All-Knower.

Sahih International : O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan - indeed, he enjoins immorality and wrongdoing. And if not for the favor of Allah upon you and His mercy, not one of you would have been pure, ever, but Allah purifies whom He wills, and Allah is Hearing and Knowing.

Pickthall : O ye who believe! Follow not the footsteps of the devil. Unto whomsoever followeth the footsteps of the devil, lo! he commandeth filthiness and wrong. Had it not been for the grace of Allah and His mercy unto you, not one of you would ever have grown pure. But Allah causeth whom He will to grow. And Allah is Hearer, Knower.

Yusuf Ali : O ye who believe! follow not Satan's footsteps: if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong: and were it not for the grace and mercy of Allah on you, not one of you would ever have been pure: but Allah doth purify whom He pleases: and Allah is One Who hears and knows (all things).

Shakir : O you who believe! do not follow the footsteps of the Shaitan, and whoever follows the footsteps of the Shaitan, then surely he bids the doing of indecency and evil; and were it not for Allah's grace upon you and His mercy, not one of you would have ever been pure, but Allah purifies whom He pleases; and Allah is Hearing, Knowing.

Dr. Ghali : O you who have believed, do not ever follow the steps of Ash-Shaytan, (The ever-vicious, i.e., the Devil) and whoever ever follows the steps of Ash-Shaytan, then surely he commands obscenity and malfeasance. And had it not been for the Grace of Allah upon you and His mercy, in no way would any of you have been cleansed at all; but Allah cleanses whomever He decides, and Allah is Ever-Hearing, Ever-Knowing.

Tafsir Jalalayn : O you who believe, do not follow in the steps of Satan, that is, his ways of making things seem attractive. For whoever follows in the steps of Satan, assuredly he, the one being followed, enjoins indecency, that is, [he enjoins] vile acts, and what is reprehensible, if followed, according to the Law. And were it not for God’s bounty to you and His mercy not one of you, O band [of accusers], would ever have grown pure, after the calumny of which you spoke, that is to say, [not one of you] would have ever been reformed or purified from this sin by repenting of it. But God purifies whom He will, from sin, by accepting his repentance from him, and God is Hearer, of what you have said, Knower, of your intentions.

Tagalog : O kayo na mga naniwala sa Allâh at sumunod sa Kanyang Sugo! Huwag ninyong sundin ang mga daan ni ‘Shaytân,’ at ang sinumang susunod sa mga daan ni ‘Shaytân,’ samakatuwid, walang pag-aalinlangan, siya ay nag-uutos ng mahalay na gawain at mga masasama, at kung hindi lamang sa Kagandahang-Loob ng Allâh sa mga mananampalataya at Kanyang Awa sa kanila ay walang sinuman ang magiging malinis mula sa dungis ng kasalanan, kailanman mula sa kanila, subali’t ang Allâh nililinis Niya ang sinuman na Kanyang nais. At ang Allâh ay ‘Samee`’ – Ganap na Nakaririnig sa inyong mga sinasabi, na ‘`Aleem’ – Ganap na Nakaaalam sa inyong mga layunin at gawain.

24:22




Hassanor Alapa : Go di pzapa so adn a kalbihan iran a pd rkano ago kaloloagan a di niyan kambgi ko 941 manga dadazg a tonganay ago so manga miskin ago so manga muhājir sa lalan ko Allāh, sa rila siran ago dapay siran, ba niyo di khabayai a karilai rkano o Allāh, a so Allāh na Paririla a Masalinggagawn

Muhsin Khan : And let not those among you who are blessed with graces and wealth swear not to give (any sort of help) to their kinsmen, Al-Masakin (the poor), and those who left their homes for Allah's Cause. Let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful.

Sahih International : And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah , and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful.

Pickthall : And let not those who possess dignity and ease among you swear not to give to the near of kin and to the needy, and to fugitives for the cause of Allah. Let them forgive and show indulgence. Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful.

Yusuf Ali : Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in Allah's cause: let them forgive and overlook, do you not wish that Allah should forgive you? For Allah is Oft-Forgiving, Most Merciful.

Shakir : And let not those of you who possess grace and abundance swear against giving to the near of kin and the poor and those who have fled in Allah's way, and they should pardon and turn away. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful.

Dr. Ghali : And let not the ones endowed with the Grace (of Allah) and affluence swear off bringing (charity) to near of kin (Literally: endowed with kinship) and the indigent and to the ones emigrating in the way of Allah; and let them be clement and let them pardon. Do you not love that Allah should forgive you? And Allah is Ever-Forgiving, Ever-Merciful.

Tafsir Jalalayn : And do not let those of you who possess bounty, the wealthy, and the affluent swear not to give to the near of kin and the poor and those who emigrate in the way of God — this was revealed regarding Abū Bakr who swore to provide no more for Mistah, his maternal cousin, a destitute Emigrant who had fought at [the battle of] Badr, because of his involvement in the calumny, when thitherto he had provided for him. And [it was revealed also regarding] certain Companions who swore not to give voluntary alms to those who had participated in [spreading] the calumny in any way. Let them forgive and excuse, them in this matter. Do you not love that God should forgive you? And God is Forgiving, Merciful, to believers. Abū Bakr said: ‘Indeed. I would love that God forgive me’, and he restored [thereafter] to Mistah what he used to expend on him.

Tagalog : At huwag sumumpa ang sinumang mabubuti sa kanilang Relihiyon at maluwag sa kanyang pananalapi na iwasan ang pakikipag-ugnayan sa kanyang mga kamag-anak na mga mahihirap, mga nangangailangan at ng mga nangibang-bayan, at itigil niya ang paggasta sa kanila; dahil sa kasalanan na kanilang nagawa, at patawarin niya ang anuman na mali na kanilang nagawa, at huwag niya silang parusahan. Hindi ba ninyo nais na patawarin kayo ng Allâh? Na kung gayon, patawarin ninyo sila. At ang Allâh ay ‘Ghafour’ – Ganap na Mapagpatawad sa Kanyang alipin, na ‘Raheem’ – Napakamaawain at Ganap na Mapagmahal sa kanila. At nandito ang pag-uutos na magpatawad kahit masama pa rin ang pakikitungo sa kanya.

24:23




Hassanor Alapa : Mataan a so siran oto a pthokasan iran so manga pindiara a domadapay (ko manga dosa) a khipaparatiaya a manga babay na pimorkaan siran ko doniya ago sa akhirat ago adn a bagian iran a siksa a mala

Muhsin Khan : Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers, are cursed in this life and in the Hereafter, and for them will be a great torment,

Sahih International : Indeed, those who [falsely] accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment

Pickthall : Lo! as for those who traduce virtuous, believing women (who are) careless, cursed are they in the world and the Hereafter. Theirs will be an awful doom

Yusuf Ali : Those who slander chaste women, indiscreet but believing, are cursed in this life and in the Hereafter: for them is a grievous Penalty,-

Shakir : Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the hereafter, and they shall have a grievous chastisement.

Dr. Ghali : Surely the ones who throw (accusations) upon women in wedlock that are heedless and believing will be cursed in the present (life) (Literally: the lowly "life"; i.e., the life of this world) and the Hereafter; and they will have a tremendous torment.

Tafsir Jalalayn : Truly those who make accusations, of fornication, against honourably married, chaste, women who are unaware, of indecent acts — since it would never occur to them to commit such [acts] — who believe, in God and His Messenger, shall be cursed in this world and the Hereafter; and there will be an awful chastisement for them

Tagalog : Katiyakan, ang mga yaong nagbibintang ng pakikiapid sa mga malilinis, matutuwid na mga mananampalatayang kababaihan na mga walang kamuwang-muwang, na kailanman ay hindi sumagi sa kaisipan nila ang mga ganitong bagay, sila na gumagawa nito ay ipinagtabuyan mula sa Awa ng Allâh dito sa daigdig at sa Kabilang-Buhay, at para sa kanila ang matinding parusa sa Impiyernong-Apoy. Naririto sa talatang ito ang katibayan sa pagiging di-mananampalataya ng sinumang nagmumura at nagbibintang ng masama sa mga asawa ni Propeta Muhammad (saw).

24:24

Hassanor Alapa : Sa sagawii a pzaksian siran o manga dila iran ago so manga lima iran ago so manga ski ran ko nganin a miaadn siran a gii ran nggalbkn

Muhsin Khan : On the Day when their tongues, their hands, and their legs or feet will bear witness against them as to what they used to do.

Sahih International : On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do.

Pickthall : On the day when their tongues and their hands and their feet testify against them as to what they used to do,

Yusuf Ali : On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions.

Shakir : On the day when their tongues and their hands and their feet shall bear witness against them as to what they did.

Dr. Ghali : On the Day when their tongues, their hands, and their legs will testify against them as to whatever they were doing,

Tafsir Jalalayn : on the day (yawma is in the accusative because of the [implicit sense of] ‘permanence’ to which lahum, ‘for them’, is semantically connected) when their tongues and their hands and their feet shall testify against them (read [feminine person] tashhadu or [masculine person] yashhadu, ‘testify’) concerning what they used to do, in terms of speech and action — this [day] is the Day of Resurrection.

Tagalog : Itong pagpaparusa ay sa Araw ng Muling Pagkabuhay na kung saan doon ay tetestigo laban sa kanila ang kanilang mga dila sa anuman na nasabi nito, at magsasalita ang kanilang mga kamay at ang kanilang mga paa na sasabihin kung anuman ang kanilang nagawa.

24:25

Hassanor Alapa : Sa alongan oto na ithoman kiran o Allāh so isipan iran a ontol ago katokawan iran dn a mataan a so Allāh na skaniyan so Bnar a Phrinayag.

Muhsin Khan : On that Day Allah will pay them the recompense of their deeds in full, and they will know that Allah, He is the Manifest Truth.

Sahih International : That Day, Allah will pay them in full their deserved recompense, and they will know that it is Allah who is the perfect in justice.

Pickthall : On that day Allah will pay them their just due, and they will know that Allah, He is the Manifest Truth.

Yusuf Ali : On that Day Allah will pay them back (all) their just dues, and they will realise that Allah is the (very) Truth, that makes all things manifest.

Shakir : On that day Allah will pay back to them in full their just reward, and they shall know that Allah is the evident Truth.

Dr. Ghali : Upon that Day Allah will pay them in full their true Doom, (Literally: their true Religion, i.e., their true Judgment) and they will know that Allah, Ever He, is The Supremely Evident Truth.

Tafsir Jalalayn : On that day God will pay them in full their just due, He will requite them with the requital they deserve, and they shall know that God is the Manifest Truth, since He will have realised for them that requital of His whereof they had been in doubt. Among such [people] is ‘Abd Allāh b. Ubayy. The ‘honourable women’ mentioned above are the Prophet’s (s) wives, regarding whom no repentance has been mentioned [as being possible] in the case of their being falsely accused; those women regarding whom repentance has been mentioned, however, at the beginning of the sūra [verses 4-5], in the case of their being falsely accused, are women other these [wives of the Prophet].

Tagalog : Dito sa Araw na ito ay ipagkakaloob ng Allâh ang kabuuan ng kanilang kabayaran sa kanilang nagawa nang makatarungan, at malalaman nila sa dakilang pangyayaring ito na ang Allâh ay ‘Al-Haqqul Mubeen’ – Malinaw na Katotohanan, na hindi dadayain ang sinuman ng kahit na katiting na katiting.

24:26




Hassanor Alapa : So manga rarata a manga babay na bagian o manga rarata a 942 manga mama, na so manga rarata a manga mama na bagian o manga rarata a manga babay, na so manga soti a manga babay na bagian o manga soti a manga mama, na so manga soti a manga mama na bagian o manga soti a manga babay, a siran oto na makaaangias siran ko nganin a gii ran panaroon, a adn a bagian iran a rila ago rizki a masakaw

Muhsin Khan : Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women), such (good people) are innocent of (each and every) bad statement which they say, for them is Forgiveness, and Rizqun Karim (generous provision i.e.Paradise).

Sahih International : Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words. Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision.

Pickthall : Vile women are for vile men, and vile men for vile women. Good women are for good men, and good men for good women; such are innocent of that which people say: For them is pardon and a bountiful provision.

Yusuf Ali : Women impure are for men impure, and men impure for women impure and women of purity are for men of purity, and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness, and a provision honourable.

Shakir : Unclean things are for unclean ones and unclean ones are for unclean things, and the good things are for good ones and the good ones are for good things; these are free from what they say; they shall have forgiveness and an honorable sustenance.

Dr. Ghali : Wicked women (are) for wicked men, and wicked men (are) for wicked women; and good women (are) for good men, and good men (are) for good women. Those are (declared) quit of whatever they (i.e., of what the wicked ones say) say; they will have forgiveness and an honorable provision.

Tafsir Jalalayn : Vile women, and [vile] words, are for vile men, and vile men for vile women, and the mentioned [vile words]. Good women, and as mentioned [good words], are for good men, and good men for good women, and the mentioned [good words], that is to say, what suits something vile is its like, and what suits something good is its like — such, good men and women, the like of ‘Ā’isha and Safwān, are absolved of what they say, [what] the corrupt men and women [say] about them. For them, for good men and women, will be forgiveness and a glorious provision, in Paradise. ‘Ā’isha felt honoured by some of the things [mentioned] in this [verse], namely, that she was created ‘a good woman’ and was promised ‘forgiveness and a glorious provision’.

Tagalog : Lahat ng mga masasama na mga kalalakihan, mga kababaihan, mga salita at mga gawa ay para rin sa mga masasama na katulad din nito, at para sa lahat ng mabubuti na mga kalalakihan, mga kababaihan, mga salita at ang mga gawa ay ang anumang katumbas na mabuti, at ang mga mabubuti na mga kalalakihan at ang mga mabubuti na mga kababaihan ay pinawalang-sala sa anumang masamang ibinintang sa kanila ng mga masamang tao, at para sa kanila ang kapatawaran sa mga kasalanan mula sa Allâh at marangal na kabuhayan sa ‘Al-Jannah.’

24:27




Hassanor Alapa : Hay so miamaratiaya di kano zold sa manga walay 943 a kna o ba niyo manga walay sa taman sa di kano makaodas, ago di niyo masalam so taw ron, ka gioto i mapia rkano ka an kano makapananadm

Muhsin Khan : O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them, that is better for you, in order that you may remember.

Sahih International : O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded.

Pickthall : O ye who believe! Enter not houses other than your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that ye may be heedful.

Yusuf Ali : O ye who believe! enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed (what is seemly).

Shakir : O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful.

Dr. Ghali : You who have believed, do not enter houses other than your houses until you (first) announce your presence (i.e., make yourself known and ask permission) and salute the family thereof; that is more charitable for you that possibly you would be mindful.

Tafsir Jalalayn : O you who believe, do not enter houses other than your houses until you have [first] asked permission and greeted their occupants. So a person must say, ‘Peace be upon you, may I enter?’, as is stated in one hadīth. That is better for you, than entering without permission, that perhaps you might remember (tadhakkarūna: the second tā’ [of tatadhakkarūna] has been assimilated with the dhāl) the superiority of such [conduct] and so follow it.

Tagalog : O kayong mga naniwala sa Allâh at sumunod sa Kanyang Sugo! Huwag kayong pumasok sa mga tahanan na hindi ninyo pagmamay-ari hanggang hindi kayo makahingi ng pahintulot sa mga nagmamay-ari nito na pumasok at makabati kayo ng ‘Salâm’ – kapayapaan sa kanila. At ang pamamaraan nito sa ‘Sunnah’ ni Propeta Muhammad (saw) ay ganito: As-salâmu `alaykum, papasok na ba ako? Ganoon ang pagpapaalam na nakabubuti sa inyo; upang maalaala ninyo sa pamamagitan ng ganitong gawain ang mga ipinag-utos ng Allâh at susunod kayo sa Kanya.

24:28




Hassanor Alapa : Na amay ka da a maoma niyo ron a taw na di kano ron zold sa taman sa di kano kaidinan, na amay ka matharo rkano a baling kano na baling kano, ka gioto i soti rkano ka so Allāh ko nganin a gii niyo nggalbkn na katawan Iyan

Muhsin Khan : And if you find no one therein, still, enter not until permission has been given. And if you are asked to go back, go back, for it is purer for you, and Allah is All-Knower of what you do.

Sahih International : And if you do not find anyone therein, do not enter them until permission has been given you. And if it is said to you, "Go back," then go back; it is purer for you. And Allah is Knowing of what you do.

Pickthall : And if ye find no-one therein, still enter not until permission hath been given. And if it be said unto you: Go away again, then go away, for it is purer for you. Allah knoweth what ye do.

Yusuf Ali : If ye find no one in the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves: and Allah knows well all that ye do.

Shakir : But if you do not find any one therein, then do not enter them until permission is given to you; and if it is said to you: Go back, then go back; this is purer for you; and Allah is Cognizant of what you do.

Dr. Ghali : Then in case you do not find anyone therein, do not enter it until you are permitted (to do so). And in case it is said to you, "Return, " then return. It is more cleansing for you, and Allah is Ever-Knowing of whatever you do.

Tafsir Jalalayn : And if you do not find anyone in them, to give you permission, [still] do not enter them until permission has been given to you. And if it is said to you, when you are seeking permission, ‘Go away,’ then go away, for this, going away, is purer, that is, better, for you, than sitting [and waiting] at the doorstep. And God knows what you do, whether you enter with permission or without it, and He will requite you for it.

Tagalog : At kapag wala kayong natagpuan na sinuman sa mga tahanan ng iba ay huwag kayong pumasok hanggang kayo ay makatagpo ng magpapapahintulot sa inyo, at kapag kayo ay hindi pinahintulutan, at sa halip ay sinabi sa inyo na: Bumalik kayo, ay bumalik kayo, at huwag kayong magpumilit, dahil ang pagbabalik sa gayong pagkakataon ang higit na nakalilinis sa inyo; dahil may pagkakataon sa tao na mayroong mga pangyayari sa kanya na ayaw niyang mabatid ng iba. At ang Allâh ay ‘`Aleem’ – Ganap na Nakababatid sa inyong mga ginagawa at ginagantimpalaan Niya ang sinuman ayon sa kanyang nagawa.

24:29




Hassanor Alapa : Da a dosa niyo a kasold iyo sa manga walay a di babalingan a katatagoan sa manga kaymanan iyo, so Allāh na katawan Iyan so nganin a mipapayag iyo ago so nganin a misosoln iyo.

Muhsin Khan : There is no sin on you that you enter (without taking permission) houses uninhabited (i.e. not possessed by anybody), (when) you have any interest in them. And Allah has knowledge of what you reveal and what you conceal.

Sahih International : There is no blame upon you for entering houses not inhabited in which there is convenience for you. And Allah knows what you reveal and what you conceal.

Pickthall : (It is) no sin for you to enter uninhabited houses wherein is comfort for you. Allah knoweth what ye proclaim and what ye hide.

Yusuf Ali : It is no fault on your part to enter houses not used for living in, which serve some (other) use for you: And Allah has knowledge of what ye reveal and what ye conceal.

Shakir : It is no sin in you that you enter uninhabited houses wherein you have your necessaries; and Allah knows what you do openly and what you hide.

Dr. Ghali : It is no fault in you that you enter undwelt (Literally: other than being dwelt) houses wherein are belongings for you; and Allah knows whatever you display and whatever you keep back.

Tafsir Jalalayn : You would not be at fault if you enter [without permission] uninhabited houses wherein is comfort, some benefit, for you, in the way of finding shelter and so on, as in the case of travellers inns and charitable hostels. And God knows what you disclose, [what] you do openly, and what you hide, what you do secretly when entering houses other than your own, be it for a righteous purpose or otherwise. It will be mentioned shortly that they should bid themselves peace when entering their own houses.

Tagalog : Subali’t hindi bawal sa inyo na pumasok na hindi na kinakailangan pa ang paghingi ng pahintulot sa mga tahanan na hindi tinitirahan ng mga tao, kundi ito ay itinayo para sa pangkalahatang kapakinabangan na itinayo para sa kapakinabangan ng sinumang nangangailangan na katulad ng mga tahanan na itinayo bilang kawanggawa sa mga naglalakbay na nasa mga daanan at iba pa na mga lugar, at nandoroon ang kapakinabangan at pangangailangan ng sinumang papasok doon, at mahirap sa ganoong situwasyon ang pagpapaalam. At ang Allâh ay Ganap na Nakaaalam sa anumang kalagayan ninyo, lantad man ito o lihim.

24:30




Hassanor Alapa : Tharo anka (hay Mohammad) ko miamaratiaya manga mama a babaan (lipayin) iran so manga kailay ran (ko haram a pagilayin), ago siapa iran so manga awrat iran, gioto i lbi kiran a soti, mataan a so Allāh na Gomgpa ko nganin a gii ran pangambarn

Muhsin Khan : Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do.

Sahih International : Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do.

Pickthall : Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is aware of what they do.

Yusuf Ali : Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do.

Shakir : Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do.

Dr. Ghali : Say to the (male) believers, that they cast down their be holdings, (i.e., "modestly" cast down their eyes) and preserve their private parts; that is more cleansing for them. Surely Allah is Ever-Cognizant of whatever they work out.

Tafsir Jalalayn : Tell believing men to lower their gaze, from what is unlawful for them to look at (min [of min absārihim, ‘their gaze’] is extra) and to guard their private parts, from doing with them what is unlawful [for them to do]. That is purer, in other words, better, for them. Truly God is Aware of what they do, with their gazes and private parts, and He will requite them for it.

Tagalog : Sabihin mo, O Muhammad, sa mga pananampalatayang kalalakihan na ibaba nila ang kanilang mga paningin mula sa anumang hindi ipinahintulot sa kanila na makita na mga kababaihan at mga pribagong bahagi, at pangalagaan nila ang kanilang pribadong bahagi mula sa anumang ipinagbabawal ng Allâh na katulad ng pakikiapid at ‘sodomy,’ at paglantad ng mga maseselang bagay at anuman na katulad nito, at ito ang mas nakalilinis sa kanilang katauhan. Katiyakan, ang Allâh ay Ganap na Nakababatid sa anumang kanilang ginagawa sa mga ipinag-utos ng Allâh o sa kanilang pag-iwas sa anumang ipinagbabawal ng Allâh

24:31



















Hassanor Alapa : Go tharo anka ko miamaratiaya a manga babay a babaan (lipayin) iran so manga 944 kailay ran, ago siapa iran so manga awrat iran, go oba iran payaga so parahiasan iran inonta bo so miapayag on, go tathaga iran so kombong iran sii ko manga rarb iran, go di ran pphayaga so parahiasan iran inonta bo sii ko manga karoma iran, odi na so manga ama iran, odi na sii ko manga ama o manga karoma iran, odi na sii ko manga wata iran a manga mama, odi na sii ko manga wata a mama o manga karoma iran, odi na sii ko manga laki ran, odi na sii ko manga wata a mama o manga laki ran, odi na sii ko manga wata a mama o manga pagari ran a manga babay, odi na sii ko manga pd iran a manga babay, odi na sii ko manga oripn iran a (manga babay a mushrikah), odi na so pphamangonot a da a kabaya iran a pd ko manga mama, odi na so manga wata a da iran pn panondoga so awrat o manga babay, go di ran ndaphkhn 945 so manga ski ran ka an katokawi so misosoln iyan a pd ko parahiasan iran, go thawbat kano ko Allāh langon hay miamaratiaya ka an kano makadaag

Muhsin Khan : And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.

Sahih International : And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.

Pickthall : And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.

Yusuf Ali : And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.

Shakir : And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful.

Dr. Ghali : And say to the female believers to cast down their be holdings, and preserve their private parts, and not display their adornment except such as is outward, and let them fix (Literally: strike) closely their veils over their bosoms, and not display their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers's sons, or their sisters' sons, or their women, or what their right hands possess, or (male) followers, men without desire (Literally: without being endowed with "sexual" desire) or young children who have not yet attained knowledge of women's privacies, and they should not strike their legs (i.e., stamp their feet) so that whatever adornment they hide may be known. And repent to Allah altogether, (O) you believers, that possibly you would prosper.

Tafsir Jalalayn : And tell believing women to lower their gaze, away from what is not lawful for them to look at, and to guard their private parts, from what is not lawful for them to do with them, and not to display their adornment except for what is apparent, namely, the face and the hands, which may be seen by a stranger, when there is no danger of [either or both falling into] temptation — this being one of two opinions. The second [of these] is that [even] this is forbidden because there is a presumption that these [parts] will cause temptation — and this is the preferred opinion, if one must settle this topic [with a definitive opinion]; and let them draw their veils over their bosoms, that is, let them cover up their heads, necks and chests with veils, and not reveal their, hidden, adornment, namely, all that is other than the face and the hands, except to their husbands (bu‘ūl is the plural form of ba‘l, ‘male spouse’) or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or what their right hands own, all of whom are permitted to look thereat, except for the part from the navel down to the knees, which is unlawful for any other than their husbands to see; ‘their women’, however, excludes disbelieving women, for it is not permitted for Muslim women to reveal themselves to these; ‘what their right hands own’ comprises slaves; or such men who are dependant, on what food may be left over, not (ghayri, read as an adjective, or read ghayra as an exceptive) possessing any sexual desire, [not] those men who are in [sexual] need of women, so for example those whose male member cannot become erect; or children who are not yet aware of women’s private parts, in [the context of] sexual intercourse, and so to these they may reveal themselves except for that part from the navel to the knees. And do not let them thump with their feet to make known their hidden ornaments, as in a rattling anklet [and the like]. And rally to God in repentance, O believers, [repenting] of the occasions on which you may have looked at what is forbidden [to look at] of such [parts] and otherwise, so that you might be prosperous, [so that you might] be saved from such [sinful acts] when your repentance thereof is accepted — in this verse the prevalent address is to males over females.

Tagalog : At sabihin mo rin sa mga mananampalatayang kababaihan na ibaba nila ang kanilang mga paningin sa anumang hindi ipinahintulot sa kanila na mga pribadong bahagi ng katawan, at pangalagaan nila ang kanilang mga pribadong bahagi mula sa anumang mga ipinagbawal ng Allâh, at huwag nilang ilantad ang kanilang kagandahan sa mga kalalakihan, kundi pagsumikapan nila na ito ay maitago maliban sa mga nakalantad na pananamit na nakasanayan na ito ay nakalantad na kasuotan, kung ito ay hindi nagdudulot ng anumang ‘fitnah’ (o panghahalina na makagawa ng kasamaan), at ibababa nila ang panakip ng kanilang ulo hanggang sa matakpan ang kanilang mga dibdib na natatakpan nito ang kanilang mga mukha; upang mabuo ang kanilang panakip, at huwag nilang ilantad ang anumang kagandahan na nakatago maliban lamang sa kanilang mga asawa na mga kalalakihan; dahil maaari nilang makita mula sa kanila na mga asawa ang hindi maaaring makita ng iba.  

At kabilang dito ay ang mukha, leeg, dalawang kamay, dalawang braso at ito ay ipinahintulot na makita rin ng kanilang mga ama o di kaya ay ama ng kanilang mga asawa o di kaya ay kanilang anak na mga kalalakihan, o di kaya ay anak na mga kalalakihan ng kanilang mga asawa, o di kaya ay kanilang mga kapatid na mga kalalakihan, o di kaya ay mga anak na lalaki ng kanilang mga kapatid na kalalakihan, o di kaya ay mga anak na kalalakihan ng kanilang mga kapatid na mga kababaihan, o di kaya ay kanilang mga alipin na kababaihan, o di kaya ay mga kapatid na kababaihan sa pananampalataya, o di kaya ay ang anumang pagmamay-ari nila na mga alipin na mga kalalakihan, o di kaya ay mga matatanda na kalalakihan na wala nang pagnanasa sa mga kababaihan na katulad ng ulyanin na sunud-sunuran na lamang sa iba para makakain o makainom, o di kaya ay mga bata na kalalakihan na wala silang kamuwang-muwang sa mga pribadong bahagi ng mga kababaihan, at wala pa silang pagnanasa, at huwag itapak nang malakas ng mga kababaihan ang kanilang mga paa habang sila ay naglalakad upang marinig ang anumang palamuti sa paa na tulad ng singkil (nakasabit na mga palamuti sa paa) at iba pa, at magbalik kayo, O kayong mga naniniwala tungo sa pagsunod sa Allâh sa anuman na Kanyang ipinag-uutos mula sa mga ganitong magagandang pag-uugali at mabubuting asal, at iwasan na ninyo ang anumang pag-uugali ng kamangmangan na mga masasamang pag-uugali; upang kayo ay magtagumpay ng kabutihan dito sa daigdig at ganoon din sa Kabilang-Buhay.

24:32




Hassanor Alapa : Go pakipama-ngaromaan iyo so manga babay rkano ago so manga pipia a pd ko manga oripn iyo, a mama ago babay ka amay ka maadn siran a manga mrmr na pakakhawasaan siran o Allāh ko pd ko kalbihan Iyan, go so Allāh na Makaankos a lbi a Matao

Muhsin Khan : And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Salihun (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficent for His creatures' needs, All-Knowing (about the state of the people).

Sahih International : And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing.

Pickthall : And marry such of you as are solitary and the pious of your slaves and maid-servants. If they be poor, Allah will enrich them of His bounty. Allah is of ample means, Aware.

Yusuf Ali : Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things.

Shakir : And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing.

Dr. Ghali : And wed the spouseless among you, and the righteous among your bondmen and maids. In case they are poor, Allah will enrich them of His Grace; and Allah is Ever- Embracing, Ever-Knowing.

Tafsir Jalalayn : And marry off the spouseless among you (ayāmā is the plural form of ayyim, namely, a spouseless female, whether she be a virgin or one previously married, or a spouseless male), this [stipulation] relates to free men and free women, and the righteous ones, the believers, among your male slaves and your female slaves (‘ibād is one plural form of ‘abd). If they, the free men, are poor, God will enrich them, through marriage, out of His bounty. God is Embracing, of [the needs of] His creatures, Knowing, of them.

Tagalog : At hanapan ninyo ng mga mapapangasawa, O kayong mga mananampalataya, ang sinuman na walang asawa na mga malalaya na mga kalalakihan at mga kababaihan at mga mabubuti na sila ay mula sa inyong mga alipin ng mga kalalakihan at alipin na mga kababaihan, at kung sinuman ang nagnais na mag-asawa upang pangalagaan ang kanyang sarili na siya ay mahirap ay pagyayamin siya ng Allâh mula sa Kanyang masaganang kabuhayan. At ang Allâh ay masagana ang Kanyang Kabutihan at dakila ang Kanyang Kagandahang-Loob, na higit na Nakaaalam sa kalagayan ng Kanyang mga alipin.

24:33










Hassanor Alapa : Sa phindiara so siran oto a da a khatoon iran a tamok a miphangaroma iran, sa taman sa bgan siran o Allāh sa pd ko kalbihan Iyan, go so siran oto a phangnin iran so 946 kasoratan (ko kapakamaradika) a pd ko manga oripn iyo, na bgi niyo siran sa kasoratan amay ka adn a matoon iyo kiran a mapia, go bgi niyo siran sa pd ko tamok o Allāh a so inibgay Niyan rkano (sa mibayad iran ko kamaradika iran), go o ba niyo tgla so manga oripn iyo a manga babay ko kazina amay ka mabaya siran sa kapindiara, 947 sa pthontotn iyo so kakayaan ko kaoyagoyag ko doniya, na sa taw a tomgl kiran na mataan a so Allāh ko oriyan o kiatgl iran na Paririla a Masalinggagawn

Muhsin Khan : And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His Bounty. And such of your slaves as seek a writing (of emancipation), give them such writing, if you know that they are good and trustworthy. And give them something yourselves out of the wealth of Allah which He has bestowed upon you. And force not your maids to prostitution, if they desire chastity, in order that you may make a gain in the (perishable) goods of this worldly life. But if anyone compels them (to prostitution), then after such compulsion, Allah is Oft-Forgiving, Most Merciful (to those women, i.e. He will forgive them because they have been forced to do this evil action unwillingly).

Sahih International : But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty. And those who seek a contract [for eventual emancipation] from among whom your right hands possess - then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you. And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful.

Pickthall : And let those who cannot find a match keep chaste till Allah give them independence by His grace. And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you. Force not your slave-girls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, lo! Allah will be Forgiving, Merciful.

Yusuf Ali : Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful (to them),

Shakir : And let those who do not find the means to marry keep chaste until Allah makes them free from want out of His grace. And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you; and do not compel your slave girls to prostitution, when they desire to keep chaste, in order to seek the frail good of this world's life; and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful.

Dr. Ghali : And let the ones who do not find (the means) to wed keep abstaining until Allah enriches them of His Grace. And the ones your right hands possess who seek the Book, (Contract of emancipation) then contract with them (accordingly), in case you know that they are in charitable circumstances. And bring them of the wealth of Allah that He has brought you. And do not compel your handmaids to prostitution, in case they are willing to be chaste, (Literally: to be in wedlock) that you may inequitably seek the advantages of the present life; (Literally: the lowly life, i.e., the life of this world) and whoever compels them, then surely Allah, even after their being compelled, is Ever-Forgiving, Ever-Merciful.

Tafsir Jalalayn : And let those who cannot find the means to marry be continent, [those who do not have] the bridal money or the means for financial support needed for marriage, [let them restrain themselves] from fornication, until God enriches them, [until] He improves their means, out of His bounty, and they marry. And those who seek a written contract [of emancipation], from among those whom your right hand owns, of male slaves and female slaves, contract with them accordingly, if you know in them any good, such as trustworthiness and the ability to earn [income] in order to fulfil the amount stated in the written contract, which might be worded for example thus: ‘I contract you for [the amount of] two thousand to be paid over a period of two months, at one thousand a month, and if you fulfill this, you are a free man’, and the other would say, ‘I accept’; and give them — this is a command for the [slaves’] owners — out of the wealth of God which He has given you, in the measure that will help them to fulfill their commitment to you (the action of ītā’, ‘giving’, here suggests that some of the amount to which they have committed themselves should be waived). And do not compel your slave-girls, your handmaidens, to prostitution, fornication, when they desire to be chaste, to abstain therefrom (this ‘desire’ is the cause of the [act of] ‘compulsion’, so that the statement is not properly a conditional), that you may seek, through such compulsion, the transient things of the life of this world — this was revealed regarding ‘Abd Allāh b. Ubayy, who used to force his slave-girls to earn money through fornication. And should anyone compel them, then surely God, after their compulsion, will be Forgiving, to these [slave-girls], Merciful, to them.

Tagalog : At ang mga yaong hindi nila kayang mag-asawa dahil sa kanilang kahirapan o di kaya sa ibang kadahilanan ay panatilihin nila ang kanilang kalinisan mula sa anumang ipinagbabawal ng Allâh hanggang sila ay pagyamanin ng Allâh mula sa Kanyang Kagandahang-Loob, at gawing madali sa kanila ang pag-aasawa. At ang mga yaong nagnanais na palayain ang kanilang mga alipin na mga kalalakihan at mga kababaihan sa pamamagitan ng pagsagawa ng kasunduan na nakatakda ang kanyang panahon upang tubusin nila ang kanilang mga sarili sa pamamagitan ng pagbabayad sa nagmamay-ari sa kanila, ay nararapat sa mga nagmamay-ari sa kanila na sumang-ayon sa pagtatakda ng ganitong kasunduan kung alam na sila (mga alipin) ay mabubuti. Na ang tinutukoy na mabubuti rito: ay kanilang talino, at kakayahan na kumita, at nararapat sa kanila at sa nagmamay-ari at ganoon din sa iba na sila ay tulungan sa pamamagitan ng salapi para rito. At hindi maaari sa inyo na sila ay pilitin na gumawa ng pakikiapid para lamang magkaroon ng salaping pantubos, at paano ninyo ito gagawin sa kanila samantalang sila na mga alipin na mga kababaihan ay nagnanais na maging malinis, ayaw ninyo rin ba silang maging malinis?  

[At dito sa talatang ito ay ipinakikita kung gaano kasama ang gayong gawain. Subali’t ang sinumang pumilit sa kanila ng pakikiapid ay walang pag-aalinlangan, ang Allâh pagkatapos ng pagpilit sa kanila ay ‘Ghafour’ – Ganap na Mapagpatawad sa kanila, na ‘Raheem’ – Napakamaawain at Ganap na Mapagmahal, at ang kasalanan ay para lamang sa sinuman na pumilit sa kanila.]

24:34




Hassanor Alapa : Go sabnar a piakatoronan Ami skano sa manga tanda a manga rarayag ago ibarat a phoon ko siran oto a miaipos ko miaonaan iyo ago thoma a rk o miamananggila

Muhsin Khan : And indeed We have sent down for you Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) that make things plain, and the example of those who passed away before you, and an admonition for those who are Al-Muttaqun (the pious - see V.2:2).

Sahih International : And We have certainly sent down to you distinct verses and examples from those who passed on before you and an admonition for those who fear Allah .

Pickthall : And verily We have sent down for you revelations that make plain, and the example of those who passed away before you. An admonition unto those who ward off (evil).

Yusuf Ali : We have already sent down to you verses making things clear, an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah).

Shakir : And certainly We have sent to you clear communications and a description of those who have passed away before you, and an admonition to those who guard (against evil).

Dr. Ghali : And indeed We have already sent down to you demonstrably evident signs, and a similitude of the ones who passed away even before you, and an admonition for the pious.

Tafsir Jalalayn : And verily We have revealed to you clear verses (read mubayyanāt or mubayyināt), in this sūra, [verses] in which [if read mubayyanāt] what is mentioned is [already] clear, or which [if read mubayyināt] are clarificatory of [that which is mentioned], and an example, a curious tale, namely, that of ‘Ā’isha, of those who passed away before you, that is to say, of their kind of example, that is, [an example] of their curious tales, such as the tales of Joseph and Mary, and an admonition for those who fear God, in what He, exalted be He, has said: And do not let any pity for them overcome you in God’s religion [verse 2, above]; and, Why, when you [first] heard about it, did the believing men [and women] not think [good of themselves]… to the end [of verse 12, above]; and, And why, when you heard it, did you not say … to the end [of verse 16, above]; and, God admonishes you lest you should ever repeat [the like of it] … to the end [of verse 17, above]. This [admonition] is specifically for ‘those who fear God’ because they are the ones to benefit from such [an admonition].

Tagalog : At katiyakan, ibinaba Namin sa inyo ang kapahayagan, O kayong mga tao, na mga talata ng Banal na Qur’ân na mga malilinaw na katibayan ng katotohanan, at halimbawa mula sa kuwento ng mga naunang tao, at pagpapayo sa sinumang nakauunawa nito na natatakot sa Allâh at nag-iingat mula sa Kanyang kaparusahan.

24:35










Hassanor Alapa : So Allāh i sindaw (tihaya) o manga langit ago so lopa, a aya ibarat o tihaya Niyan na datar o korom a adn a palitaan on a so palitaan na madadalm sa katiya a so katiya na datar skaniyan o bitoon a masigay a ttntman (ko lana) a kayo a pakambabarakatn a zaytūn 948 a (di matatampar) sa sbangan ago di pn sa sdpan (ko kapamomolaa on sa di katatanongan) a maito bo na so lana niyan na khadg apia pn da katntmi sa apoy. Sindaw (tihaya) 949 a maliliawaw sa sindaw, thoroon o Allāh ko sindaw Niyan so taw a khabayaan Iyan go pmbgay so Allāh sa manga ibarat ko manga taw, so Allāh ko kalangowan a sahyi na Gomgpa

Muhsin Khan : Allah is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e. neither it gets sun-rays only in the morning) nor of the west (i.e. nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long), whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything.

Sahih International : Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things.

Pickthall : Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things.

Yusuf Ali : Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things.

Shakir : Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things.

Dr. Ghali : Allah is The Light of the heavens and the earth; the similitude of His Light is as a niche wherein is a lamp, the lamp in a glass, the glass as it were a glittering planet-kindled from a Blessed Tree, an olive that is neither eastern nor western, whose oil would almost illuminate, even if no fire touched it, Light upon Light; Allah guides to His Light whomever He decides, and Allah strikes similitudes for mankind, and Allah is Ever-Knowing of everything.

Tafsir Jalalayn : God is the Light of the heavens and the earth, in other words, He illumines both of them with the sun and the moon. The likeness of His Light, that is, the description of it [as it resides] in the heart of a believer, is as a niche wherein is a lamp. The lamp is in a glass — this [glass] is the [case for the] lantern and the misbāh is the torch, that is, the wick that is lit; al-mishkāt is a recess that does not penetrate [to the other side], in other words, the tube inside the lantern, the glass, with the light inside it [is], as it were a glittering star, that is, a light-giving [star] (read dirrī’un or durrī’un, derived from al-dar‘, ‘to repel’, because it repels darkness; or read durriyyun, derived from al-durr, ‘pearls’) kindled, is this lamp (read past tense tawaqqada; a variant reading has the imperfect tense of awqada, in the passive voice: yūqadu; another reading has tūqadu, in which case the reference is to al-zujāja, ‘the glass’) from, the oil of, a Blessed Tree, an olive neither of the east nor of the west, but in between the two, so that no harmful cold or heat affects it; whose oil would almost glow forth [of itself], though no fire touched it, because of [the extent of] its purity. Light, by Him, upon light, by fire; the light of God is His guidance of the believer, light upon the light of faith. God guides to His Light, that is, [to] the religion of Islam, whom He will. And God strikes, He illustrates, similitudes for men, by approximating [such similitudes] to their comprehension, so that they might take heed and believe; and God is Knower of all things, including [knowledge of] how to strike similitudes.

Tagalog : Ang Allâh ay Siyang Liwanag ng mga kalangitan at kalupaan at Tagapangasiwa sa dalawang ito at gumagabay sa mga naninirahan dito dahil Siya ay Liwanag, ang Kanyang harang ay liwanag, na sa pamamagitan nito nagkaroon ng liwanag ang mga kalangitan, kalupaan at ang anuman na mga niloloob nito, at ang Aklat ng Allâh, at ang Kanyang Gabay ay liwanag na mula sa Kanya, na kung hindi dahil lamang sa Kanyang liwanag ay magkakapatung-patong na ang mga kadiliman sa ibabaw ng mga kadiliman.

At ang halimbawa ng Kanyang Liwanag na rito Niya ginagabayan ang sinuman, ay ang paniniwala at ang Banal na Qur’ân na nasa puso ng mga mananampalataya na katulad ng ‘Miskât, na ang ‘Miskât’ na ito ay maliit na bintana na nandoroon ang lampara, at naiipon doon sa maliit na bintanang yaon ang liwanag na napakatindi (na nananatili lamang doon ang liwanag ng lampara iyon, at itong lampara ay nasa ilalim ng salamin o glass, at dahil sa napakalinaw ng salamin na ito ay para itong nagniningning na bituin, na ang nagpaparingas nito ay mula sa langis ng mabibiyang puno, na ito ay puno ng ‘Zaytûn’ (Oliba – olives), na ito ay hindi nagmumula sa gawing silangan, na kung kaya, hindi ito tinatamaan ng liwanag ng araw sa dulo ng araw (dapit-hapon), at hindi rin nagmumula lamang sa kanluran dahil hindi ito tinatamaan ng sinag ng araw sa umpisa ng umaga, kundi ito ay nasa gitna ng kalupaan na hindi sa gawing silangan at hindi rin sa gawing kanluran, at dahil sa linis nito ay halos nagniningning ang langis bago pa umabot doon sa apoy, kapag ito ay inabot na ng apoy ay saka pa ito liliwanag nang matinding liwanag, na ito ay Liwanag sa ibabaw ng Liwanag, na kung saan, liwanag ng pagsinag ng langis at liwanag ng pagdingas ng apoy, katulad nito ang gabay na kung saan lumiliwanag sa puso ng mga mananampalataya. At ang Allâh ay ginagabayan at pinapatnubayan sa pagsunod sa Banal na Qur’ân ang sinuman na Kanyang nais, at nagbibigay Siya ng parabola sa sangkatauhan; upang maunawaan nila ang Kanyang mga parabola at ang Kanyang mga karunungan, at ang Allâh ay ‘`Aleem’ – Ganap na Nakaaalam sa lahat ng bagay at walang anuman ang naililihim sa Kanya.

24:36

Hassanor Alapa : Sii sa manga walay (manga masjid) a inisogo o Allāh so kambalaya on ago 950 phagalowin on so ingaran Iyan a pphanasbih on sa ingaran Iyan ko kapitapita ago kagabigabi

Muhsin Khan : In houses (mosques), which Allah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is glorified in the mornings and in the afternoons or the evenings,

Sahih International : [Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings

Pickthall : (This lamp is found) in houses which Allah hath allowed to be exalted and that His name shall be remembered therein. Therein do offer praise to Him at morn and evening.

Yusuf Ali : (Lit is such a Light) in houses, which Allah hath permitted to be raised to honour; for the celebration, in them, of His name: In them is He glorified in the mornings and in the evenings, (again and again),-

Shakir : In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings,

Dr. Ghali : In houses (that) Allah has permitted to be raised up and His Name to be mentioned therein- in them do extol to Him in the early mornings and the (hours) before sunset.

Tafsir Jalalayn : In houses (fī buyūtin is semantically connected to yusabbihu, ‘glorify’, that will follow) [whose status] God has allowed to be raised, [houses He has allowed] to be venerated, and wherein His Name is remembered, through the affirmation of His Oneness, therein [they] make glorifications (read yusabbahu, ‘glorifications are made’, or yusabbihu, meaning ‘[therein] pray’) to Him in the mornings (al-ghuduww is a verbal noun, meaning al-ghadawāt, ‘the early mornings’) and the evenings, the darkness, after sunset,

Tagalog : Ang liwanag na ito ay nagbibigay liwanag sa mga Tahanan ng Allâh (Masjid) na ipinag-utos Niya na itayo ang mga ito, igalang, linisin at ikarangal; na inaalaala at pinupuri rito ang Kanyang Pangalan sa pamamagitan ng pagbibigkas o pagbabasa ng Kanyang Aklat at pagpuri at pagluwalhati, at iba pang pamamaraan ng papuri, na rito nagsasagawa ng ‘Salâh’ ang sinuman sa Allâh, sa umaga at hapon.

24:37




Hassanor Alapa : A manga mama a di siran khatmbang a kandagang 951 go da pn a kaphasai ko katatadmi ran ko Allāh, ago so kitindgn ko sambayang ago so kabgay sa zakāt a ipkhalk iran a sagawii a khabaklid on so manga poso’ ago so manga kailay.

Muhsin Khan : Men whom neither trade nor sale diverts them from the Remembrance of Allah (with heart and tongue), nor from performing As-Salat (Iqamat-as-Salat), nor from giving the Zakat. They fear a Day when hearts and eyes will be overturned (from the horror of the torment of the Day of Resurrection).

Sahih International : [Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about -

Pickthall : Men whom neither merchandise nor sale beguileth from remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned;

Yusuf Ali : By men whom neither traffic nor merchandise can divert from the Remembrance of Allah, nor from regular Prayer, nor from the practice of regular Charity: Their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new),-

Shakir : Men whom neither merchandise nor selling diverts from the remembrance of Allah and the keeping up of prayer and the giving of poor-rate; they fear a day in which the hearts and eyes shall turn about;

Dr. Ghali : Men whom neither commerce nor trade (Literally: selling) diverts from the Remembrance of Allah, and keeping up the prayer, and the bringing of the Zakat, (Paying the poor-dues) fearing a Day when hearts and beholdings will be turning about,

Tafsir Jalalayn : men (rijālun, the subject of the verb yusabbihu, ‘make glorifications’; if [the passive is] read, yusabbahu, ‘glorifications are made’, it [rijālun, ‘men’] substitutes for the [impersonal] subject of lahu, ‘to Him’, so that rijālun, ‘men’, is the subject of an implied verb in response to an implied question as if one had asked: who makes glorifications to Him?) whom neither trading, purchase, nor sale distracts from the remembrance of God and the observance of prayer (the [final] hā’ of iqāmat, ‘the observance’, has been omitted to facilitate [the reading]) and payment of the alms. They fear a day when hearts and eyes will be tossed about, in fear, the hearts [tossed about] between [the hope of] deliverance and [the fear of] destruction, and the eyes to the right and to the left [out of anxiety] — this is the Day of Resurrection;

Tagalog : Mga kalalakihan na hindi naabala ng negosyo at pagbebenta mula sa pag-alaala nila sa Allâh, at pagsagawa ng ‘Salâh,’ pagbibigay ng ‘Zakâh’ o Obligadong kawanggawa sa mga may karapatan, natatakot sila sa Araw ng Muling Pagkabuhay na kung saan doon ay babaling ang mga puso sa pagitan ng pag-asa na maligtas at pagkatakot na mapahamak, ganoon din ang kanilang mga paningin na nakaabang tungo sa kung saan sila patutungo?

24:38

Hassanor Alapa : Ka an siran kabalasi o Allāh sa lbi a mapia ko nganin a ping-galbk iran, ago pagomanan Iyan siran ko pd ko kalbihan Iyan, go so Allāh na phrizkhian Iyan so taw a khabayaan Iyan sa da dn a itong iyan

Muhsin Khan : That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allah provides without measure to whom He wills.

Sahih International : That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account.

Pickthall : That Allah may reward them with the best of what they did, and increase reward for them of His bounty. Allah giveth blessings without stint to whom He will.

Yusuf Ali : That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace: for Allah doth provide for those whom He will, without measure.

Shakir : That Allah may give them the best reward of what they have done, and give them more out of His grace; and Allah gives sustenance to whom He pleases without measure.

Dr. Ghali : That Allah may recompense them for the fairest of what they did, and increase (reward) for them of His Grace. And Allah provides whomever He decides (to), without reckoning.

Tafsir Jalalayn : so that God may reward them for the best of what they did, that is, [reward them] the reward for it (ahsana means husna), and give them more out of His bounty; and God provides whomever He will without [any] reckoning (one says [of someone] yunfiqu bi-ghayri hisābin, to mean that such [a person] is so generous that it is as though he does not [need to] reckon what he spends).

Tagalog : Upang ipagkaloob ng Allâh sa kanila ang gantimpala ng kanilang pinakamabuting gawa, karagdagan pang pagkakaloob mula sa Kanyang Kagandahang-Loob upang dodoblehin ang kanilang kabutihan. At ang Allâh ay nagkakaloob sa sinuman na Kanyang nais ng walang limitasyon, sa halip ibinibigay Niya ang gantimpala na hindi maaaring mapantayan ng kanyang gawa, na wala nang bilang at timbang.

24:39




Hassanor Alapa : Go so siran oto a manga kafir na so manga galbk iran na datar o alongalong sa isa a 952 balintad a thankapn skaniyan o pkhawaw sa ig na kagia maoma niyan na da a miatoon iyan on a mlk bo sa maoma niyan on so Allāh na itoman iyan On so isipan iyan, ka so Allāh na Magaan i kapagitong

Muhsin Khan : As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing, but he finds Allah with him, Who will pay him his due (Hell). And Allah is Swift in taking account.

Sahih International : But those who disbelieved - their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before Him, and He will pay him in full his due; and Allah is swift in account.

Pickthall : As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty one supposeth it to be water till he cometh unto it and findeth it naught, and findeth, in the place thereof, Allah Who payeth him his due; and Allah is swift at reckoning.

Yusuf Ali : But the Unbelievers,- their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: But he finds Allah (ever) with him, and Allah will pay him his account: and Allah is swift in taking account.

Shakir : And (as for) those who disbelieve, their deeds are like the mirage in a desert, which the thirsty man deems to be water; until when he comes to it he finds it to be naught, and there he finds Allah, so He pays back to him his reckoning in full; and Allah is quick in reckoning;

Dr. Ghali : And the ones who have disbelieved, their deeds are as a mirage in a low land, which the man all-athirst reckons to be water, till when he comes to it, he finds it nothing, and at it he finds Allah. Then He pays him his reckoning in full; and Allah is swift at the reckoning.

Tafsir Jalalayn : And as for those who disbelieve, their works are like a mirage in a plain (qī‘a is the plural of qā‘, that is to say, fulāt, ‘an open space’). [A mirage is] a kind of radiation which one might observe therein at midday during extreme heat, resembling running water — which the thirsty man supposes to be water until he comes to it and finds it to be nothing, like what he had supposed. Likewise is [the case of] the disbeliever who supposes that his deeds, such as some voluntary alms, will benefit him; but when he dies and comes before his Lord he will not find his deed, in other words, it will be of no benefit to him; and he finds God there, namely, in the place of his deeds, Who pays him his account in full, that is, He requites him for it in this world; and God is swift at reckoning, that is, at requiting.

Tagalog : At ang mga yaong hindi naniwala sa kanilang ‘Rabb’ na Tagapaglikha at tinanggihan ang Kanyang mga Sugo, ang kanilang gawain na inaasahan nila na mapakikinabangan nila sa Kabilang-Buhay, na katulad ng kanilang pagiging mabuti sa mga kamag-anak at pagpapalaya ng mga bihag at iba pa ay magiging isang malikmata lamang, na katulad ng nakikita nila na parang tubig sa patag na kalupaan sa tanghaling-tapat, na iisipin ng nauuhaw na ito ay tubig, subali’t kapag ito ay kanyang narating ay wala siyang makikitang tubig.

Ang walang pananampalataya ay iniisip niya na ang kanyang gawain ay kapaki-pakinabang sa kanya, subali’t pagdating ng Araw ng Muling Pagkabuhay ay wala siyang matatagpuan na gantimpala, at matatagpuan niya ang Allâh na nakamasid, na nakaabang sa kanya na ipagkakaloob sa kanya ang kabuuan ng kabayaran ng kanyang gawain na naglalagablab na Impiyernong-Apoy. At ang Allâh ay ‘Saree`ul Hisâb’ – Ganap at Napakabilis Niyang Tumuos, na kung kaya, huwag mainip ang mga mangmang sa pagdating ng Kanyang ipinangako, dahil ito ay walang pag-aalinlangang magaganap.

24:40




Hassanor Alapa : Odi na so (kada-dadag o Kafir) na datar a manga 953 knm sa kalodan a madalm a kokolambowan a bagl a kaliliawawan sa bagl a kaliliawawan sa gabon a manga knm a so sabaad on na maliliawaw ko sabagi on a o kayawn iyan a lima niyan na di niyan mailay (ko kalibotng o knm) na sa taw a di bgan o Allāh sa sindaw na da dn a makowa niyan a mlk bo a sindaw.

Muhsin Khan : Or [the state of a disbeliever] is like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another, if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light.

Sahih International : Or [they are] like darknesses within an unfathomable sea which is covered by waves, upon which are waves, over which are clouds - darknesses, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allah has not granted light - for him there is no light.

Pickthall : Or as darkness on a vast, abysmal sea. There covereth him a wave, above which is a wave, above which is a cloud. Layer upon layer of darkness. When he holdeth out his hand he scarce can see it. And he for whom Allah hath not appointed light, for him there is no light.

Yusuf Ali : Or (the Unbelievers' state) is like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark) clouds: depths of darkness, one above another: if a man stretches out his hands, he can hardly see it! for any to whom Allah giveth not light, there is no light!

Shakir : Or like utter darkness in the deep sea: there covers it a wave above which is another wave, above which is a cloud, (layers of) utter darkness one above another; when he holds out his hand, he is almost unable to see it; and to whomsoever Allah does not give light, he has no light.

Dr. Ghali : Or (they are) as darkness (es) in a tumultuous sea (vast and deep) enveloped by waves above which are waves, upon which are clouds: darknesses above each other, (Some of them "are" above some "others") when he brings out his hand, he could almost not see it. And for whomever Allah makes no light, then in no way (can) he have light.

Tafsir Jalalayn : Or, [it is that] those who disbelieve, their evil deeds are, as the manifold darkness on a deep sea, covered by a billow, above which, that is, [above which] billow, there is [another] billow, above which, second billow, there are clouds, these being the, manifold [layers of] darkness, one on top of another, the darkness of the sea, the darkness of the first billow, the darkness of the second together with the darkness of the clouds. When he, an observer, holds out his hand, in such layers of darkness, he can scarcely see it, in other words, he would not [even] come close to seeing it. And he whom God has not granted any light has no light, that is to say, he whom God does not guide cannot be guided.

Tagalog : O di kaya, ang kanilang mga gawain ay magiging katulad ng mga kadiliman sa ilalim ng malalim na karagatan na ang nasa ibabaw nito ay alon, na ang alon na ito ay napangingibabawang muli ng panibagong mga alon, at nasa ibabaw nito ang mga makapal na ulap, na matitinding kadiliman na magkakapatung-patong sa isa’t-isa, kung sakali na ang isang tao na nasa ganoong kalagayan, na kapag iniunat niya ang kanyang kamay ay talagang hindi niya ito maaninag sa tindi ng kadiliman, na kung kaya, ang mga walang pananampalataya ay nagkakapatung-patong na sa kanila ang mga kadiliman ng pagsamba ng iba, pagkaligaw at mga masasamang gawain. At ang sinumang hindi pagkalooban ng Allâh ng liwanag mula sa Kanyang Aklat at sa ‘Sunnah’ ng Kanyang Propeta (saw) na igagabay sa kanya ay wala na siyang anupamang patnubay.

24:41




Hassanor Alapa : Ba nka da mailay a so Allāh na pthasbih on so madadalm ko manga langit ago so lopa. ago so papanok na kakayatn iyan so papak iyan sa langon dn oto na katawan iyan so sambayang iyan (simba niyan) ago so tasbih iyan, go so Allāh na katawan Iyan so nganin a gii ran nggalbkn

Muhsin Khan : See you not (O Muhammad SAW) that Allah, He it is Whom glorify whosoever is in the heavens and the earth, and the birds with wings out-spread (in their flight). Of each one He (Allah) knows indeed his Salat (prayer) and his glorification, [or everyone knows his Salat (prayer) and his glorification], and Allah is All-Aware of what they do.

Sahih International : Do you not see that Allah is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allah is Knowing of what they do.

Pickthall : Hast thou not seen that Allah, He it is Whom all who are in the heavens and the earth praise, and the birds in their flight? Of each He knoweth verily the worship and the praise; and Allah is Aware of what they do.

Yusuf Ali : Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allah knows well all that they do.

Shakir : Do you not see that Allah is He Whom do glorify all those who are in the heavens and the earth, and the (very) birds with expanded wings? He knows the prayer of each one and its glorification, and Allah is Cognizant of what they do.

Dr. Ghali : Have you not seen that to Allah extol whoever are in the heavens and the earth and the birds outstretching (their wings)? (Or: in ranks) Each has already known its prayer and its Extolment; and Allah is Ever-Knowing of whatever they perform.

Tafsir Jalalayn : Have you not seen that God is glorified by all who are in the heavens and the earth, prayer being one form of glorification, and the birds (tayr is the plural of tā’ir), between the heaven and the earth, spreading their wings? (sāffātin is a circumstantial qualifier). Of each [one of them] He, God, verily knows its prayer and its glorification; and God knows what they do — the statement is predominantly directed to rational beings.

Tagalog : Hindi mo ba alam, O Muhammad, na ang Allâh sa katotohanan ay lumuluwalhati sa Kanya ang lahat ng mga nasa kalangitan at ang lahat ng mga nasa kalupaan na mga nilikha, at ang mga ibon na nakadipa ang kanilang mga pakpak sa himpapawid ay lumuluwalhati rin sa Kanya? Lahat ng nilikha ay ginabayan ng Allâh kung paano sumamba sa Kanya at pumuri. At Siya ang Allâh, luwalhati sa Kanya ay ‘`Aleem’ – Ganap na Nakaaalam, na batid Niya ang anumang ginagawa ng sinumang sumasamba at lumuluwalhati, na walang anuman ang naililihim sa Kanya, at sa pamamagitan nito sila ay Kanyang tutumbasan.

24:42

Hassanor Alapa : Go rk o Allāh so kandadatoi ko manga langit ago so lopa, go sii ko Allāh so khandodan

Muhsin Khan : And to Allah belongs the sovereignty of the heavens and the earth, and to Allah is the return (of all).

Sahih International : And to Allah belongs the dominion of the heavens and the earth, and to Allah is the destination.

Pickthall : And unto Allah belongeth the Sovereignty of the heavens and the earth, and unto Allah is the journeying.

Yusuf Ali : Yea, to Allah belongs the dominion of the heavens and the earth; and to Allah is the final goal (of all).

Shakir : And Allah's is the kingdom of the heavens and the earth, and to Allah is the eventual coming.

Dr. Ghali : And to Allah is the Kingdom of the heavens and the earth; and to Allah is the Destiny.

Tafsir Jalalayn : And to God belongs the kingdom of the heavens and the earth, the treasuries of rain, provision and vegetation, and with God is the journey’s end, the [final] return.

Tagalog : Bukod-Tangi na Pagmamay-ari lamang ng Allâh ang mga kalangitan at kalupaan na Siya lamang ang kumukuntrol nito, at sa Kanya magbabalik sa Araw ng Muling Pagkabuhay.

24:43







Hassanor Alapa : Ba nka da mailay a so Allāh na pndndg sa gabon oriyan iyan na pthimoon iyan oriyan iyan na baloyin iyan a miagnkapnkap na mailay nka so oran a pphakambowat ko lmbak iyan ago pphakatoron a phoon ko gabon sa oran a ndadatar a palaw a adn a madadalm on a matnggaw na ipzogat Iyan ko taw a khabayaan Iyan, ago pphokasn Iyan ko taw a 954 khabayaan Iyan, a maito bo na so sindaw o kilat iyan na khapadng iyan so manga kailay.

Muhsin Khan : See you not that Allah drives the clouds gently, then joins them together, then makes them into a heap of layers, and you see the rain comes forth from between them. And He sends down from the sky hail (like) mountains, (or there are in the heaven mountains of hail from where He sends down hail), and strike therewith whom He will, and averts it from whom He wills. The vivid flash of its (clouds) lightning nearly blinds the sight. [Tafsir At-Tabari].

Sahih International : Do you not see that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it. And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightening almost takes away the eyesight.

Pickthall : Hast thou not seen how Allah wafteth the clouds, then gathereth them, then maketh them layers, and thou seest the rain come forth from between them; He sendeth down from the heaven mountains wherein is hail, and smiteth therewith whom He will, and averteth it from whom He will. The flashing of His lightning all but snatcheth away the sight.

Yusuf Ali : Seest thou not that Allah makes the clouds move gently, then joins them together, then makes them into a heap? - then wilt thou see rain issue forth from their midst. And He sends down from the sky mountain masses (of clouds) wherein is hail: He strikes therewith whom He pleases and He turns it away from whom He pleases, the vivid flash of His lightning well-nigh blinds the sight.

Shakir : Do you not see that Allah drives along the clouds, then gathers them together, then piles them up, so that you see the rain coming forth from their midst? And He sends down of the clouds that are (like) mountains wherein is hail, afflicting therewith whom He pleases and turning it away from whom He pleases; the flash of His lightning almost takes away the sight.

Dr. Ghali : Have you not seen that Allah wafts clouds, thereafter joins them together, thereafter makes them accumulated, then you see the raindrops coming out of the midst of them? And He keeps sending down from the heaven mountains, wherein is hail. So He afflicts with it whomever He decides and turns it about from whomever He decides. The splendor of His lightning almost goes away with (i.e., takes away) the beholdings (i.e., eyesights).

Tafsir Jalalayn : Have you not seen how God drives the clouds, moves them along gently, then composes them, joining some with others and making scattered pieces as one, then piles them up, some on top of others, whereat you see the rain issuing from the midst of them, [from specific] outlets in them? And He sends down from the heaven out of the mountains (min jibālin: min is extra) that are therein, in the heaven (fīhā substitutes [for mina’l-samā’i, ‘from the heaven’] with the repetition of a genitive preposition) hail, that is, [He sends down] some [hail], and smites with it whom He will and turns it away from whom He will. The brilliance of its lightning, its flashing, would almost take away the eyes, that look at it, in other words, [it would almost] snatching them away.

Tagalog : Hindi mo ba nakita na ang Allâh ay nagpapalakad ng mga ulap nang marahan sa kung saan na Kanyang nais, pagkatapos ito ay pagsasama-samahin Niya pagkatapos ng paghihiwala-hiwalay nito, pagkatapos ay pagpapatung-patungin Niya, at mula roon ay ibababa Niya ang ulan? At bumababa mula sa ulap ang kasinglaki ng bundok na yelo dahil sa laki nito na malamig, at ibinababa Niya ito sa sinuman na Kanyang nais mula sa Kanyang mga alipin at inilalayo Niya sa sinuman na Kanyang nais sa kanila ayon sa Kanyang karunungan at pagtatakda, na halos sa tindi ng liwanag ng kidlat nito sa ulap ay matatangay nito ang paningin ng mga may paningin.

24:44

Hassanor Alapa : Giikhliklidn o Allāh so kagagawii ago so kadawndaw, mataan a kadadalman oto sa thoma a rk o manga taw a adn a manga pamikiran iran

Muhsin Khan : Allah causes the night and the day to succeed each other (i.e. if the day is gone, the night comes, and if the night is gone, the day comes, and so on). Truly, in these things is indeed a lesson for those who have insight.

Sahih International : Allah alternates the night and the day. Indeed in that is a lesson for those who have vision.

Pickthall : Allah causeth the revolution of the day and the night. Lo! herein is indeed a lesson for those who see.

Yusuf Ali : It is Allah Who alternates the Night and the Day: verily in these things is an instructive example for those who have vision!

Shakir : Allah turns over the night and the day; most surely there is a lesson in this for those who have sight.

Dr. Ghali : Allah turns about (i.e., alternates) the night and the day-time. Surely in that is indeed a lesson for the ones endowed with beholdings.

Tafsir Jalalayn : God alternates the night and the day, that is, He brings one in place of the other. Surely in that, alternation, there is a lesson, an indication, for those who see, those possessing insight, [an indication] of God’s power, exalted be He.

Tagalog : At kabilang sa tanda ng kapangyarihan ng Allâh ay pinagpapalit-palit Niya ang gabi sa araw na dumarating ang isa rito pagkalipas ng isa, nagsasalit-salitan ito sa haba at iksi, katotohanan, nandirito sa ganitong pangyayari ang katibayan na nauunawaan ng sinumang pinagkalooban ng kaisipan.

24:45




Hassanor Alapa : Go so Allāh na inadn Iyan a langowan a pndola a phoon sa ig, na pd kiran so aya iphlalakaw niyan na so tiyan iyan, na pd kiran so aya 955 iphlalakaw niyan na dowa a ski, na pd kiran so aya iphlalakaw niyan na pat a ski, pagadnn o Allāh so nganin a khabayaan Iyan ka mataan a so Allāh ko kalangowan a shayi na Gomagaos

Muhsin Khan : Allah has created every moving (living) creature from water. Of them there are some that creep on their bellies, some that walk on two legs, and some that walk on four. Allah creates what He wills. Verily! Allah is Able to do all things.

Sahih International : Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.

Pickthall : Allah hath created every animal of water. Of them is (a kind) that goeth upon its belly and (a kind) that goeth upon two legs and (a kind) that goeth upon four. Allah createth what He will. Lo! Allah is Able to do all things.

Yusuf Ali : And Allah has created every animal from water: of them there are some that creep on their bellies; some that walk on two legs; and some that walk on four. Allah creates what He wills for verily Allah has power over all things.

Shakir : And Allah has created from water every living creature: so of them is that which walks upon its belly, and of them is that which walks upon two feet, and of them is that which walks upon four; Allah creates what He pleases; surely Allah has power over all things.

Dr. Ghali : And Allah created every beast of water; so of them (is a kind) that goes (Literally: walks) upon its belly; and of them (there is a kind) that goes upon two legs, and of them (a kind) that goes upon four. Allah creates whatever He decides; surely Allah is Ever-Determiner of everything.

Tafsir Jalalayn : And God has created every beast, that is, [every] animal, from fluid, [from] a sperm-drop. Among them are some that creep upon their bellies, such as snakes and reptiles, and among them are some that walk on two feet, such as human beings and birds, and among them are some that walk on four, such as [four-legged] beasts and cattle. God creates whatever He will. Truly God has power over all things.

Tagalog : Ang Allâh ay nilikha Niya ang lahat ng gumagapang sa kalupaan mula sa tubig, na kung kaya, ang tubig ang pinagmulan ng lahat ng Kanyang nilikha, mayroon sa mga gumagapang na ito, na naglalakad sa pamamagitan ng tiyan nito na katulad ng mga ahas at iba pa, at mayroon namang naglalakad sa pamamagitan ng dalawang paa na katulad ng tao at mayroong naglalakad sa pamamagitan ng apat na paa na katulad ng maraming hayop at iba pa, at ang Allâh ay Lumikha ng anuman na Kanyang nais, at Siya ay ‘Qadeer’ – Ganap na Makapangyarihan sa lahat ng bagay.

24:46

Hassanor Alapa : Sabnar a miakatoron Kami sa manga tanda a manga rarayag so Allāh na thoroon Iyan so taw a khabayaan Iyan sa lalan a mathito

Muhsin Khan : We have indeed sent down (in this Quran) manifest Ayat (proofs, evidences, verses, lessons, signs, revelations, lawful and unlawful things, and the set boundries of Islamic religion, etc. that make things clear showing the Right Path of Allah). And Allah guides whom He wills to a Straight Path (i.e. to Allah's religion of Islamic Monotheism).

Sahih International : We have certainly sent down distinct verses. And Allah guides whom He wills to a straight path.

Pickthall : Verily We have sent down revelations and explained them. Allah guideth whom He will unto a straight path.

Yusuf Ali : We have indeed sent down signs that make things manifest: and Allah guides whom He wills to a way that is straight.

Shakir : Certainly We have revealed clear communications, and Allah guides whom He pleases to the right way.

Dr. Ghali : Indeed We have already sent down demonstrably evident signs, and Allah guides whomever He decides to a straight Path.

Tafsir Jalalayn : And verily We have revealed manifest signs, namely, the Qur’ān; and God guides whomever He will to a straight path, [a straight] route, and that is the religion of Islam.

Tagalog : Katiyakan, ibinaba Namin na nasa niloloob ng Qur’ân ang mga malilinaw na palatandaan na naggagabay tungo sa katotohanan. At ang Allâh ay ginagabayan Niya ang sinuman na Kanyang nais mula sa Kanyang mga alipin tungo sa Matuwid na Landas na ito ay ang Islâm.

24:47




Hassanor Alapa : Go gii ran tharoon a piaratiaya mi so Allāh ago so sogo’ ago miangongonotan kami oriyan iyan na adn a pthalikhod a sagorompong a pd kiran ko oriyan oto, sa kna o ba siran oto miamaratiaya

Muhsin Khan : They (hypocrites) say: "We have believed in Allah and in the Messenger (Muhammad SAW), and we obey," then a party of them turn away thereafter, such are not believers.

Sahih International : But the hypocrites say, "We have believed in Allah and in the Messenger, and we obey"; then a party of them turns away after that. And those are not believers.

Pickthall : And they say: We believe in Allah and the messenger, and we obey; then after that a faction of them turn away. Such are not believers.

Yusuf Ali : They say, "We believe in Allah and in the messenger, and we obey": but even after that, some of them turn away: they are not (really) Believers.

Shakir : And they say: We believe in Allah and in the messenger and we obey; then a party of them turn back after this, and these are not believers.

Dr. Ghali : And they say, "We believe in Allah and in the Messenger, and we obey." Thereafter a group of them turn away even after that, and in no way are those ever the believers.

Tafsir Jalalayn : And they, the hypocrites, say, ‘We believe in, we affirm [the truth of], God, [of] His Oneness, and the Messenger, Muhammad (s), and we obey’, them in what rulings they [God and Muhammad] give. Then after that a party of them turn away, they are averse to it, and those, those who are averse, they are not believers, as [believers] should be, [believers] whose hearts agree with [the words of] their tongues.

Tagalog : At sinasabi ng mga mapagkunwari: Naniwala kami sa Allâh at sa anumang dala-dala ng Sugo, at sinunod namin ang ipinag-uutos ng dalawa, pagkatapos ay tatalikod ang ilang grupo mula sa kanila pagkatapos nito at tinatanggihan ang pagpasiya ng Sugo ng Allâh (saw), na kung kaya, hindi sila ibinibilang sa mga mananampalataya.

24:48

Hassanor Alapa : Go igira tiawag siran ko Allāh ago so sogo’ Iyan ka an iyan siran makokom, na mitkaw a salompok a pd kiran a somasanka

Muhsin Khan : And when they are called to Allah (i.e. His Words, the Quran) and His Messenger (SAW), to judge between them, lo! a party of them refuse (to come) and turn away.

Sahih International : And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal].

Pickthall : And when they appeal unto Allah and His messenger to judge between them, lo! a faction of them are averse;

Yusuf Ali : When they are summoned to Allah and His messenger, in order that He may judge between them, behold some of them decline (to come).

Shakir : And when they are called to Allah and His Messenger that he may judge between them, lo! a party of them turn aside.

Dr. Ghali : And when they are called to Allah and His Messenger that he (The Messenger) may judge between them, only then are a group of them veering away (from it).

Tafsir Jalalayn : And when they are summoned to God and His Messenger, who conveys His words, that he may judge between them, behold, a party of them are averse, to come to him.

Tagalog : At kapag sila ay inanyayahan tungo sa pagsunod sa Allâh at sa Kanyang Sugo hinggil sa kanilang hindi pinagkakasunduan; upang hukuman ang pagitan nila, ay ang ibang grupo sa kanila ay tatalikod na tatanggihan ang batas ng Allâh at ng Kanyang Sugo, samantalang sa katunayan, ito ay katotohanan na walang pag-aalinlangan.

24:49

Hassanor Alapa : Na amay ka maadn so kabnar a rk iran na makaoma siran on a mbabayorantang siran.

Muhsin Khan : But if the right is with them, they come to him willingly with submission.

Sahih International : But if the right is theirs, they come to him in prompt obedience.

Pickthall : But if right had been with them they would have come unto him willingly.

Yusuf Ali : But if the right is on their side, they come to him with all submission.

Shakir : And if the truth be on their side, they come to him quickly, obedient.

Dr. Ghali : And in case they truly (have a case), (Literally: they are in the right) they will come up to it compliant.

Tafsir Jalalayn : But if right be on their side they would come to him willingly, hastening compliantly.

Tagalog : Subali’t kapag ang katwiran ay nasa panig nila, walang pag-aalinlangan, na sila ay tutungo sa Propeta (saw) na sumusunod, nagpapasailalim sa kanyang batas na pinagpasiyahan; dahil batid nila na ang kanyang pagpasiya ay katotohanan.

24:50




Hassanor Alapa : Ba adn a zisii ko manga poso’ iran a sakit antaa ka ba siran 956 mizanka, antaa ka ba iran pkhalkn a kalalima kiran o Allāh ago so sogo’ Iyan, ogaid na siran oto na siran so manga salimbot

Muhsin Khan : Is there a disease in their hearts? Or do they doubt or fear lest Allah and His Messenger (SAW) should wrong them in judgement. Nay, it is they themselves who are the Zalimun (polytheists, hypocrites and wrong-doers, etc.).

Sahih International : Is there disease in their hearts? Or have they doubted? Or do they fear that Allah will be unjust to them, or His Messenger? Rather, it is they who are the wrongdoers.

Pickthall : Is there in their hearts a disease, or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment? Nay, but such are evil-doers.

Yusuf Ali : Is it that there is a disease in their hearts? or do they doubt, or are they in fear, that Allah and His Messenger will deal unjustly with them? Nay, it is they themselves who do wrong.

Shakir : Is there in their hearts a disease, or are they in doubt, or do they fear that Allah and His Messenger will act wrongfully towards them? Nay! they themselves are the unjust.

Dr. Ghali : Then is there sickness in their hearts, or do they suspect (Our judgment), or do they fear that Allah may encroach upon them, and His Messenger (may encroach)? No indeed, those are they who are the unjust.

Tafsir Jalalayn : Is there a sickness, disbelief, in their hearts? Or are they in doubt, are they uncertain of his prophethood, or do they fear that God and His Messenger will be unjust to them?, in judgement, in other words, that they will be wronged therein? No! Rather, those, they are the wrongdoers, for shunning him.

Tagalog : Ang dahilan ba ng kanilang pagtalikod ay dahil sa sakit ng pagkamapagkunwari na nasa kanilang mga puso, o di kaya ay may pagdududa sila sa pagka-Propeta ni Propeta Muhammad (saw), o di kaya ang dahilan ba ay nangangamba sila na ang batas ng Allâh at ng Kanyang Sugo ay hindi makatarungan? Hindi ang kanilang inaakala ang katotohanan na sila ay natatakot na dadayain, kundi walang pag-aalinlangan na sila ay masasama at marurumi ang budhi.

24:51




Hassanor Alapa : Mataan a aya katharo o miamaratiaya igira tiawag siran ko Allāh ago so sogo’ iyan ka an iyan siran makokom ko ltlt iran a katharoa iran sa miamakin’g kami ago miangongonotan kami, siran oto na siran so miamakadaag

Muhsin Khan : The only saying of the faithful believers, when they are called to Allah (His Words, the Quran) and His Messenger (SAW), to judge between them, is that they say: "We hear and we obey." And such are the prosperous ones (who will live forever in Paradise).

Sahih International : The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful.

Pickthall : The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful.

Yusuf Ali : The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: they say, "We hear and we obey": it is such as these that will attain felicity.

Shakir : The response of the believers, when they are invited to Allah and His Messenger that he may judge between them, is only to say: We hear and we obey; and these it is that are the successful.

Dr. Ghali : Surely the saying of believers when they are called to Allah and His Messenger that he (The Messenger) may judge between them is only that they say, "We hear and we obey." And those are they (who are) the prosperers.

Tafsir Jalalayn : All that the believers say, when they are summoned to God and His Messenger, that he may judge between them, is that they say, in other words, the saying that befits them is [to say]: ‘We hear and we obey’, by responding [to the summons]. And those, then, are the successful, the ones who will be saved.

Tagalog : Subali’t ang mga tunay na mananampalataya, ang kanilang pag-uugali kapag sila ay inaanyayahan tungo sa hukom ng Allâh at ng Kanyang Sugo hinggil sa kanilang di-pinagkakasunduan, ay tatanggapin nila ang batas at kanilang sasabihin: Pinakinggan namin ang anuman na sinabi sa amin at sinunod namin ang anuman ng ipinag-utos sa amin, at sila ang mga yaong magtatagumpay na pagkakalooban ng anuman na kanilang hinahangad sa mga Hardin ng kaligayahan.

24:52

Hassanor Alapa : Go sa taw a onotan iyan so Allāh ago so sogo’iyan ago ikalk iyan so Allāh ago pananggilaan iyan (so rarangit) Iyan na siran oto na siran so miamagontong

Muhsin Khan : And whosoever obeys Allah and His Messenger (SAW), fears Allah, and keeps his duty (to Him), such are the successful ones.

Sahih International : And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him - it is those who are the attainers.

Pickthall : He who obeyeth Allah and His messenger, and feareth Allah, and keepeth duty (unto Him): such indeed are the victorious.

Yusuf Ali : It is such as obey Allah and His Messenger, and fear Allah and do right, that will win (in the end),

Shakir : And he who obeys Allah and His Messenger, and fears Allah, and is careful of (his duty to) Him, these it is that are the achievers.

Dr. Ghali : And whoever obeys Allah and His Messenger and is apprehensive of Allah and is pious towards Him, then those are they (who are) the triumphant.

Tafsir Jalalayn : And he who obeys God and His Messenger, and fears God and fears Him (read yattaqh or yattaqhi), by being obedient to Him, those, they are the winners, of Paradise.

Tagalog : At ang sinuman ang susunod sa Allâh at sa Kanyang Sugo hinggil sa ipinag-uutos at ipinagbabawal, at natakot sa magiging bunga ng paglabag, at natakot sa parusa ng Allâh, sila ang mga magtatagumpay na magkakamit ng kaligayahan sa ‘Al-Jannah.’

24:53




Hassanor Alapa : Go mizapa siran ko Allāh sa sadn sa sakadar iran zapa a amay ka sogoon ka siran na lomiyo siran na tharo anka (hay Mohammad) a di kano pzapa (ka so sapa iyo na kabokhagan) kapangongonotan a katawan (a di bnar) mataan a so Allāh na Gomgpa ko nganin a gii niyo nggalbkn

Muhsin Khan : They swear by Allah their strongest oaths, that if only you would order them, they would leave (their homes for fighting in Allah's Cause). Say: "Swear you not; (this) obedience (of yours) is known (to be false). Verily, Allah knows well what you do."

Sahih International : And they swear by Allah their strongest oaths that if you ordered them, they would go forth [in Allah 's cause]. Say, "Do not swear. [Such] obedience is known. Indeed, Allah is Acquainted with that which you do."

Pickthall : They swear by Allah solemnly that, if thou order them, they will go forth. Say: Swear not; known obedience (is better). Lo! Allah is Informed of what ye do.

Yusuf Ali : They swear their strongest oaths by Allah that, if only thou wouldst command them, they would leave (their homes). Say: "Swear ye not; Obedience is (more) reasonable; verily, Allah is well acquainted with all that ye do."

Shakir : And they swear by Allah with the most energetic of their oaths that if you command them they would certainly go forth. Say: Swear not; reasonable obedience (is desired); surely Allah is aware of what you do.

Dr. Ghali : And they have sworn by Allah their most earnest oaths (that) indeed in case you command them, indeed they will definitely go out. Say, "Do not swear (i.e. He recognizes your failure to obey). Beneficent obedience (is better). Surely Allah is Ever-Cognizant of whatever you do."

Tafsir Jalalayn : And they swear by God solemn oaths that if you order them, to [participate in the] struggle, they will surely go forth. Say, to them: ‘Do not swear! Acknowledged obedience, to the Prophet is better than the oaths to which you are not true. Surely God is Aware of what you do’, when you say you will obey but act otherwise.

Tagalog : At sumusumpa ang mga mapagkunwari sa Allâh ng napakatinding pagsumpa na sinasabi nila: Kapag inutusan mo kami, O Muhammad, na tumungo sa ‘Jihâd’ na kasama ka ay tiyak na kami ay sasama, sabihin mo sa kanila: Huwag na kayong manumpa ng kasinungalingan, dahil sa ang inyong pagsunod ay batid Namin na ito ay hanggang salita lamang, katiyakan, ang Allâh ay ‘Khabeer’ – Ganap ang Kanyang Kagalingan na Nakababatid sa lahat ng inyong ginagawa, at hinggil dito kayo ay papagbabayarin.

24:54




Hassanor Alapa : Tharo anka a onoti niyo so Allāh ago onoti niyo so sogo’ na amay ka tomalikhod siran na mataan a patoray ron so piakiawidan on na patoray rkano so nganin a piakiawidan rkano, na amay ka onotan iyo skaniyan (a sogo’) na khatoro kano, go da a paliogat ko sogo’ a rowar sa kapanampay a mapayag.

Muhsin Khan : Say: "Obey Allah and obey the Messenger, but if you turn away, he (Messenger Muhammad SAW) is only responsible for the duty placed on him (i.e. to convey Allah's Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the message) in a clear way (i.e. to preach in a plain way)."

Sahih International : Say, "Obey Allah and obey the Messenger; but if you turn away - then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility for] clear notification."

Pickthall : Say: Obey Allah and obey the messenger. But if ye turn away, then (it is) for him (to do) only that wherewith he hath been charged, and for you (to do) only that wherewith ye have been charged. If ye obey him, ye will go aright. But the messenger hath no other charge than to convey (the message) plainly.

Yusuf Ali : Say: "Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message).

Shakir : Say: Obey Allah and obey the Messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the Messenger but clear delivering (of the message).

Dr. Ghali : Say, "Obey Allah and obey the Messenger. Yet if you turn away, then surely upon him (rests) only what he is burdened with. And upon you (rests) only what you are burdened with. And in case you obey him, you will (find) guidance. And in no way is the Messenger (burdened) except with the evident Proclamation."

Tafsir Jalalayn : Say: ‘Obey God, and obey the Messenger.’ But if you turn away, from obedience to him (tawallaw, ‘you turn away’: one of the two tā’ letters [in tatawallaw] has been omitted; an address to them), [know that] he is only responsible for that with which he has been charged, of conveying [the Message], and you are responsible for that with which you have been charged, of obedience to him. And if you obey him, you will be [rightly] guided. And the Messenger’s duty is only to convey [the Message] clearly’.

Tagalog : Sabihin mo, O Muhammad sa mga tao: Sumunod kayo sa Allâh at sumunod kayo sa Sugo, subali’t kapag sila ay tumalikod, walang pag-aalinlangan na ang tungkulin lamang ng Sugo ay gawin kung anuman ang ipinag-utos sa kanya na pagpaparating ng mensahe, na kung kaya, nararapat sa lahat na gawin ang anumang ipinag-uutos sa kanila na pagsunod, at kapag kayo ay sumunod sa kanya ay gagabayan kayo sa katotohanan, at ang tungkulin lamang ng Sugo ay iparating ang mensahe ng kanyang ‘Rabb’ na Tagapaglikha ng malinaw na pagpaparating.

24:55










Hassanor Alapa : Inibgay a pasad o Allāh ko siran oto a miamaratiaya a pd rkano ago minggalbk siran sa manga pipia a phakasambiin iyan siran ko 957 lopa (pakapndatoon Iyan siran on) sa datar o kiapakasambi o siran oto a miaonaan iran ago pakipndato iyan kiran so Agama iran a so inikasoat Iyan kiran, ago zambiaan Iyan kiran sa kasasarig ko oriyan o kaalk iran, sa pzimbaan Ako iran ago di Ako iran izakoto sa mlk bo, na sa taw a khafir ko oriyan oto na siran oto na siran so manga fasiq (lominiyo ko Islam)

Muhsin Khan : Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqun (rebellious, disobedient to Allah).

Sahih International : Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.

Pickthall : Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants.

Yusuf Ali : Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: 'They will worship Me (alone) and not associate aught with Me. 'If any do reject Faith after this, they are rebellious and wicked.

Shakir : Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me; and whoever is ungrateful after this, these it is who are the. transgressors.

Dr. Ghali : Allah has promised the ones of you who have believed and done deeds of righteous- ness that indeed He will definitely make them successors in the earth, (even) as He made the ones who were before them successors, and that indeed He will definitely establish for them their religion that He is Divinely satisfied with (i.e., that He approves of) for them, and that indeed He will definitely give them in exchange, even after their fear, security. "They shall worship Me, not associating with Me anything." And whoever disbelieves after that, then those are they (who are) the immoral.

Tafsir Jalalayn : God has promised those of you who believe and perform righteous deeds that He will surely make them successors in the earth, in place of the disbelievers, just as He made those, Children of Israel, who were before them successors, in place of the [ruling] tyrants ([the verb may be] read as active istakhlafa, ‘He made [them] successors’, or as passive istukhlifa, ‘were made successors’) and He will surely establish for them their religion which He has approved for them, namely, [the religion of] Islam, by making it prevail over all religions and enrich them throughout the land, so that they become masters thereof, and that He will give them in exchange (read wa-la-yubdilannahum or wa-la-yubaddilannahum) after their fear, of disbelievers, security. And God fulfilled His promise to them in the way mentioned, and He praises them with His words: ‘They worship Me, without associating anything with Me’ (ya‘budūnanī lā yushrikūna bī shay’an is an [independent] new sentence, standing as a justification [for His promise]). And whoever is ungrateful after that, bestowal of grace, from among them, [whoever is ungrateful] for it, those, they are the immoral. The first to show ingratitude for that [grace of God] were the murderers of ‘Uthmān [b. ‘Affān], may God be pleased with him, and they began to kill one another [henceforth] after having been brothers.

Tagalog : Ipinangako ng Allâh na magtatagumpay ang mga yaong naniwala mula sa inyo at gumawa ng mga mabubuting gawa, na kung saan, ipapamana sa kanila ang kalupaan ng mga walang pananampalataya, at gagawin silang mga kahalili, na katulad ng nangyari sa mga nauna sa kanila na mga mananampalataya na naniwala sa Allâh at sa Kanyang mga Sugo, at ipagkakaloob sa kanila ang kapangyarihan na pangingibabawin ang ‘Deen’ (Relihiyon) na pinili ng Allâh para sa kanila na ito ay Islâm, at katiyakan na papalitan Namin ang kanilang pangamba ng kapanatagan, na sasambahin nila ang Allâh nang bukod-tangi, at magpanatili sila sa pagsunod sa Kanya, na hindi na sila sasamba ng anuman bukod sa Kanya, at sinuman hindi maniniwala pagkatapos ipagkaloob sa kanila ang paghahalili, kapanatagan, katatagan at pangingibabaw, at tanggihan ang mga Biyaya ng Allâh, sila ay ituturing na lumabag sa kagustuhan ng Allâh.

24:56

Hassanor Alapa : Go tindgn iyo so sambayang go bgan iyo so zakāt ago onoti niyo so sogo’ ka an kano kalimoon

Muhsin Khan : And perform As-Salat (Iqamat-as-Salat), and give Zakat and obey the Messenger (Muhammad SAW) that you may receive mercy (from Allah).

Sahih International : And establish prayer and give zakah and obey the Messenger - that you may receive mercy.

Pickthall : Establish worship and pay the poor-due and obey the messenger, that haply ye may find mercy.

Yusuf Ali : So establish regular Prayer and give regular Charity; and obey the Messenger; that ye may receive mercy.

Shakir : And keep up prayer and pay the poor-rate and obey the Messenger, so that mercy may be shown to you.

Dr. Ghali : And keep up the prayer, and bring the Zakat, (Pay the poor-dues) and obey the Messenger, that possibly you would be granted mercy;

Tafsir Jalalayn : And establish prayer and pay the alms, and obey the Messenger, that perhaps you may find mercy, that is to say, [do so] hoping for mercy.

Tagalog : At isagawa ninyo nang ganap ang pagsa-Salâh’ at ibigay ninyo ang obligadong kawanggawa (zakâh) sa mga may karapatan, at sumunod kayo sa Sugo ng Allâh (saw); nang sa gayon ay kaawaan kayo ng Allâh.

24:57

Hassanor Alapa : Di nka iitonga so siran oto a manga kafir sa ba iran khakowai sa bagr so Allāh ko lopa, aya darpa iran na so Naraka a marata a khandodan

Muhsin Khan : Consider not that the disbelievers can escape in the land. Their abode shall be the Fire, and worst indeed is that destination.

Sahih International : Never think that the disbelievers are causing failure [to Allah ] upon the earth. Their refuge will be the Fire - and how wretched the destination.

Pickthall : Think not that the disbelievers can escape in the land. Fire will be their home - a hapless journey's end!

Yusuf Ali : Never think thou that the Unbelievers are going to frustrate (Allah's Plan) on earth: their abode is the Fire,- and it is indeed an evil refuge!

Shakir : Think not that those who disbelieve shall escape in the earth, and their abode is the fire; and certainly evil is the resort!

Dr. Ghali : Definitely do not ever reckon that the ones who have disbelieved are able to be defiant to Allah) in the earth. And their abode is the Fire, and miserable indeed is the Destiny!

Tafsir Jalalayn : And do not suppose (read tahsabanna or yahsabanna, the subject of the verb being the Messenger) that those who disbelieve can escape, Us, in the land, by eluding us. For their abode will be, their return will be [to], the Fire, and it is surely an evil destination, it is an [evil] place of return.

Tagalog : Huwag isipin ng mga walang pananampalataya na magagapi nila ang Allâh dito sa daigdig, bagkus Siya ay Ganap na Makapangyarihan na kaya silang wasakin, at sa Kabilang-Buhay ang kanilang patutunguhan ay Impiyerno, na napakasamang patutunguhan.

24:58










Hassanor Alapa : Hay so siran oto a miamaratiaya odas rkano (ko kazold) so siran oto a manga oripn iyo. go so siran oto a da siran pn 958 makaidad (kabaligi) a pd rkano sa makatlo, sii ko da pn kazambayang sa zobo ago sii ko masa a kapagnda iyo sa nditarn ko kaotho o alongan, ago sii ko oriyan o sambayang a Isha, sa tlo to a awrat iyo, sa da a patoray rkano go sii kiran a dosa ko oriyan ankoto a manga masa, (siran oto) na phliotn kano iran (ko kasasakodowi ran rkano) a so sabaad rkano na pd o sabagi, datar oto a pphayagn rkano o Allāh so manga tanda, a so Allāh na Matao a Maongangn

Muhsin Khan : O you who believe! Let your legal slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission (before they come to your presence) on three occasions; before Fajr (morning) prayer, and while you put off your clothes for the noonday (rest), and after the 'Isha' (late-night) prayer. (These) three times are of privacy for you, other than these times there is no sin on you or on them to move about, attending (helping) you each other. Thus Allah makes clear the Ayat (the Verses of this Quran, showing proofs for the legal aspects of permission for visits, etc.) to you. And Allah is All-Knowing, All-Wise.

Sahih International : O you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer. [These are] three times of privacy for you. There is no blame upon you nor upon them beyond these [periods], for they continually circulate among you - some of you, among others. Thus does Allah make clear to you the verses; and Allah is Knowing and Wise.

Pickthall : O ye who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you at three times (before they come into your presence): Before the prayer of dawn, and when ye lay aside your raiment for the heat of noon, and after the prayer of night. Three times of privacy for you. It is no sin for them or for you at other times, when some of you go round attendant upon others (if they come into your presence without leave). Thus Allah maketh clear the revelations for you. Allah is Knower, Wise.

Yusuf Ali : O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer: these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other: Thus does Allah make clear the Signs to you: for Allah is full of knowledge and wisdom.

Shakir : O you who believe! let those whom your right hands possess and those of you who have not attained to puberty ask permission of you three times; before the morning prayer, and when you put off your clothes at midday in summer, and after the prayer of the nightfall; these are three times of privacy for you; neither is it a sin for you nor for them besides these, some of you must go round about (waiting) upon others; thus does Allah make clear to you the communications, and Allah is Knowing, Wise.

Dr. Ghali : O you who have believed, let the ones your right hands possess and the ones of you who have not reached puberty ask permission of you three times: right before the dawn prayer, and (the time) while you lay aside your clothes during mid-day, and right after the eventide prayer-three privacies for you. It is no fault in you or them, after these (times), that you go about one to the other (Literally: some of you to some others). Thus Allah makes evident to you the signs, and Allah is Ever-Knowing, Ever-Wise.

Tafsir Jalalayn : O you who believe, let those whom your right hands own, of male slaves and female slaves, and those of you who have not reached puberty, from among the free men, and who have not become [sexually] aware of women, ask leave of you three times: at three times [of the day]: before the dawn prayer, and when you put off your garments at noon, and after the night prayer. [These are] three periods of privacy for you (read thalāthu [‘awrātin lakum] with nominative inflection as the predicate of an implied subject followed by a genitive annexation, with the annexed term standing in place thereof [of the predicate], in other words [the implied predicate followed by the annexation is] hiya awqāt, ‘these are times of …’; or read thalātha [‘awrātin lakum] in the accusative, the implication being that awqāta is itself in the accusative as a substitute for the [syntactical] status of what precedes it, in place of which stands the annexed term). It is because clothes are taken off that private parts are revealed during such [periods]. Neither you nor they, namely, slaves and young boys, would be at fault, in entering upon you without asking leave, at other times, that is, after the three times of day [specified]; they frequent you, to provide service, [as] some of you [do] with others (this sentence corroborates the preceding one). So, just as He has clarified what has been mentioned, God clarifies for you the signs, the rulings; and God is Knower, of the affairs of His creatures, Wise, in what He has ordained for them. It is said that the ‘permission’ verse (āyat al-isti’idhān) was abrogated; but it is also said that it was not [abrogated], but that people thought little of neglecting to seek permission [in such situations].

Tagalog : O kayong mga naniwala sa Allâh at sumunod sa Kanyang Sugo! Utusan ninyo ang inyong mga alipin na kalalakihan at mga kababaihan, at ang inyong mga anak na wala pa sa hustong gulang na humingi sila ng pahintulot kapag pumasok sila sa inyong silid-tulugan sa tatlong pagkakataon na oras ng ‘`awrah’ (maseselan na oras): bago mag-‘Salâh’ ng ‘fajr,’ dahil ito ay pag-aalis ng damit-pantulog at pagsusuot ng damit na panggising; at ang oras ng pagpapalit ng damit upang makapagpahinga pagkatapos ng ‘Dhuhr,’ at pagkatapos ng ‘`Ishâ’ dahil ito ay oras ng pagtulog.

  Itong tatlong oras ay mga oras ng inyong mga ‘`awrah’ na bibihira rito ang nakapagtakip nang buo niyang katawan, subali’t sa ibang oras ay walang problema kung sila ay papasok sa inyo nang walang paalam; dahil sa kanilang pangangailangan, dahil sa sila ay iniikutan kayo upang pagsilbihan, at kung paano nilinaw ng Allâh sa inyo ang batas ng pagpapaalam ay nilinaw din sa inyo ang Kanyang mga talata, mga batas, mga katibayan at mga alintuntunin ng Kanyang ‘Deen.’ At ang Allâh ay ‘`Aleem’ – Ganap na Nakaaalam kung ano ang nakabubuti sa Kanyang mga nilikha, na ‘Hakeem’ – Ganap na Maalam sa Kanyang pangangasiwa sa kanila.

24:59




Hassanor Alapa : Na amay ka isampay so maroni rkano a manga wata sa kiabaligan na odas siran sa datar o kaphagodas o miaonaan iran (a manga ala a taw) datar oto a pphayagn rkano o Allāh so manga tanda iyan ka so Allāh na Matao a Maongangn

Muhsin Khan : And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age). Thus Allah makes clear His Ayat (Commandments and legal obligations) for you. And Allah is All-Knowing, All-Wise.

Sahih International : And when the children among you reach puberty, let them ask permission [at all times] as those before them have done. Thus does Allah make clear to you His verses; and Allah is Knowing and Wise.

Pickthall : And when the children among you come to puberty then let them ask leave even as those before them used to ask it. Thus Allah maketh clear His revelations for you. Allah is Knower, Wise.

Yusuf Ali : But when the children among you come of age, let them (also) ask for permission, as do those senior to them (in age): Thus does Allah make clear His Signs to you: for Allah is full of knowledge and wisdom.

Shakir : And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does Allah make clear to you His communications, and Allah is knowing, Wise.

Dr. Ghali : And when the young children among you reach puberty, then let them ask permission as the ones even before them asked permission. Thus Allah makes evident to you His signs, and Allah is Ever-Knowing, Ever-Wise.

Tafsir Jalalayn : And when the children among you, O free men, reach puberty, let them seek permission, at all times, just as those, [now] older free men, sought permission before them. So God clarifies His signs for you, and God is Knower, Wise.

Tagalog : At kapag umabot na ang mga kabataan sa hustong gulang na sila ay inuutusan na sumunod sa mga alintuntunin ng Islâm, kinakailangang sila ay humingi ng pahintulot kapag sila ay pumasok sa inyo sa lahat ng pagkakataon na katulad ng paghingi ng pahintulot ng mga matatanda, at kung paano nilinaw ng Allâh ang pag-uugali hinggil sa pagpapaalam ay nilinaw din Niya sa inyo ang Kanyang mga talata. At ang Allâh ay ‘`Aleem’ – Ganap na Nakaaalam sa kung ano ang ikabubuti ng Kanyang mga alipin, na ‘Hakeem’ – Ganap na Maalam sa Kanyang panukala.

24:60







Hassanor Alapa : Go so miamakatoa a manga babay a di ran aarapn so kapangaroma na da a dosa iran a kibtadn iran ko nditarn iran a di siran mbibinayar sa parahiasan, na amay ka phindiara siran na aya kiran mapia ka so Allāh na pphakan’g a Matao

Muhsin Khan : And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower.

Sahih International : And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing.

Pickthall : As for women past child-bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not to show adornment. But to refrain is better for them. Allah is Hearer, Knower.

Yusuf Ali : Such elderly women as are past the prospect of marriage,- there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things.

Shakir : And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes without displaying their ornaments; and if they restrain themselves it is better for them; and Allah is Hearing, Knowing.

Dr. Ghali : And women sitting (advanced in years) who do not hope being married, then it is no fault in them that they lay aside their (outer) clothes, without flaunting their adornment; and to keep abstaining is more charitable for them, and Allah is Ever-Hearing, Ever-Knowing.

Tafsir Jalalayn : And as for menopausal women, who have ceased to menstruate or to bear children because of old age, who do not expect to marry, for that reason, they would not be at fault if they put off their clothes, such a robe, a cloak, or the facial mask over a head veil, in such a way as not to display adornment, that is hidden, such as a necklace, a bracelet or an anklet; but to refrain [from doing so], by not putting them off, is better for them; and God is Hearer, of what you say, Knower, of what is in your hearts.

Tagalog : At ang mga matatandang kababaihan na hindi na nangangailangan ng anumang pagnanasa dahil sa kanilang katandaan, at wala na silang hilig sa mga kalalakihan upang mapangasawa, at wala na ring pagnanasa sa kanila ang mga kalalakihan, sa katulad nila ay hindi na kasalanan na alisin ang anumang damit na ipinapatong sa kanilang kasuotan na hindi naman nila inilalantad ang kanilang mga kagandahan, magkagayunpaman ang pagsuot nila ng ganitong kasuotan upang pantakip at maging malayo sa anumang hindi kanais-nais ay higit na nakabubuti sa kanila. At ang Allâh ay ‘Samee`’ – Ganap na Nakaririnig sa anuman na kanilang sinasabi, na ‘`Aleem’ – Ganap na Nakaaalam sa kanilang layunin at mga gawain.

24:61



















Hassanor Alapa : Daa patoray ko bota a dosa go da pn ko timpang ago so pkhasakit i dosa, go da pn ko manga ginawa niyo a kakan iyo ko 959 manga walay niyo, odi na manga walay o manga ama iyo, odi na manga walay o manga ina iyo, odi na manga walay o manga pagari niyo a manga mama, odi na manga walay o manga babay niyo, odi na manga walay o manga bapa iyo ko ama iyo, odi na manga walay o manga babo iyo ko ama iyo, odi na manga walay o manga bapa iyo ko ina iyo, odi na manga walay o manga babo iyo ko ina iyo, odi na so walay a mipapaar iyo so manga gonsi iyan, odi na sii ko walay o bolayoka iyo, sa da a 960 dosa niyo a kakan iyo a thitimotimo kano odi na zasagomparak kano, na amay ka somold kano sa manga walay na salama niyo so manga ginawa niyo, a pammgayan a phoon ko Allāh a pakambabarakatn a soti, datar oto a pphayagn o Allāh rkano so manga tanda ka an kano makapamimikiran

Muhsin Khan : There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father's brothers, or the houses of your father's sisters, or the houses of your mother's brothers, or the houses of your mother's sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah (i.e. say: As-Salamu 'Alaikum - peace be on you) blessed and good. Thus Allah makes clear the Ayat (these Verses or your religious symbols and signs, etc.) to you that you may understand.

Sahih International : There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other - a greeting from Allah , blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand.

Pickthall : No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves if ye eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers' brothers, or the houses of your fathers' sisters, or the houses of your mothers' brothers, or the houses of your mothers' sisters, or (from that) whereof ye hold the keys, or (from the house) of a friend. No sin shall it be for you whether ye eat together or apart. But when ye enter houses, salute one another with a greeting from Allah, blessed and sweet. Thus Allah maketh clear His revelations for you, that haply ye may understand.

Yusuf Ali : It is no fault in the blind nor in one born lame, nor in one afflicted with illness, nor in yourselves, that ye should eat in your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your father's brothers or your father's sisters, or your mohter's brothers, or your mother's sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours: there is no blame on you, whether ye eat in company or separately. But if ye enter houses, salute each other - a greeting of blessing and purity as from Allah. Thus does Allah make clear the signs to you: that ye may understand.

Shakir : There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand.

Dr. Ghali : It is no restriction upon the blind, and it is no restriction upon the lame, and it is no restriction upon the sick, nor upon yourselves, that you eat from your houses, or from your fathers' houses, or your mothers' houses, or your brother's houses, or your sisters' houses, or the houses of your paternal uncles, or the houses of your paternal aunts, or the houses of your maternal uncles, or the houses of your maternal aunts, or that of which you possess the keys, or of your friend. It is no fault in you that you eat all together or in diverse groups. So when you enter houses, salute one another (Literally: salute yourselves) with a greeting from the Providence of Allah, blessed and good. Thus Allah makes evident to you the signs that possibly you would consider.

Tafsir Jalalayn : There is no blame upon the blind, nor any blame upon the lame, nor any blame upon the sick, that they be one’s table companions, nor, any blame, upon yourselves if you eat from your own houses, that is, [from] the houses of your offspring, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or the houses of your paternal uncles or the houses of your paternal aunts, or the houses of your maternal uncles or the houses of your maternal aunts, or [from] that whereof you hold the keys, [from] that which you safeguard on behalf of others, or [from] those of your [faithful] friends (sadīq is [so called] because he is ‘faithful’ (sadaqa) to you in his affection). In other words: one is permitted to eat from the houses of those mentioned, even if they are not present, provided that they consent to it. You would not be at fault whether you eat together, in a group, or separately, individually (ashtāt is the plural of shatt). This was revealed concerning those who felt inhibited about eating alone and [who] when they could not find a table companion they would refrain from eating. But when you enter houses, that are yours, [houses] wherein there is no one, bid peace to yourselves, say, ‘Peace be upon us and upon God’s righteous servants’, for the angels will return your greeting; and if there is family therein bid peace to them, with a salutation (tahiyyatan is the verbal noun from hayyā, ‘he saluted’) from God, blessed and good, and for which one is rewarded. So God clarifies the signs for you, that is to say, He sets out for you in detail the [ritual] ceremonies of your religion, that perhaps you might comprehend, in order for you to understand this.

Tagalog : Hindi na ipinagbabawal sa sinumang may kapansanan na katulad ng bulag, pilay at mga maysakit ang pag-iwas sa mga ipinag-uutos na gawain, na katulad ng ‘Jihâd’ at iba pa, na kailangan ang sapat na paningin at kumpletong pangangatawan o di kaya ay walang sakit, at hindi rin ipinagbabawal sa inyo, O kayong mananampalataya, na kumain sa tahanan ng inyong mga anak o di kaya ay sa tahanan ng inyong mga ama, o di kaya ay sa tahanan ng inyong ina, o di kaya ay sa inyong mga kapatid na kalalakihan, o di kaya ay sa inyong mga kapatid na kababaihan, o di kaya ay sa inyong mga tiyuhin sa inyong mga ama, o di kaya ay sa inyong mga tiyahin sa inyong ama, o di kaya ay sa inyong mga tiyuhin sa inyong mga ina, o di kaya ay sa inyong mga tiyahin sa inyong mga ina, o di kaya ay sa mga tahanan na ipinagkatiwala sa inyo habang wala ang mga nagmamay-ari nito, o di kaya ay sa mga tahanan ng inyong mga kaibigan, at hindi rin ipinagbabawal sa inyo ang kumain ng magkakasama o di kaya ay magkakahiwalay.  
At kapag kayo ay pumasok sa mga tahanan na may naninirahan o di kaya ay walang naninirahan ay magbatian kayo sa isa’t-isa ng pagbabati ng Islâm, na ito ay ang: As-salâmu `alaykum wa rahmatullâhi wa barakâtuh, o di kaya ay As-salâmu `a-lay-na wa `a-la iba-dil-lâ-his sâ-li-heen (na ang ibig sabihin ay ang kapayapaan ay para sa amin at para sa mga alipin ng Allâh na mga mabubuti) kapag walang natagpuan na sinuman sa tahanan.  
At ito ang pagbati na ipinag-utos ng Allâh, na ito ang binibiyayaan na pamamaraan na nagbubunga ng pagmamahalan, na mabuti na kalugud-lugod sa nakaririnig, at sa katulad nitong paglilinaw ay nililinaw ng Allâh sa inyo ang mga palatandaan ng Kanyang ‘Deen’ at ng Kanyang mga talata; upang ito ay inyong maunawaan at maisakatuparan.

24:62










Hassanor Alapa : Mataan a so miamaratiaya a siran oto so piaratiaya iran so Allāh ago so sogo’ Iyan na igira miaadn siran a pd iran (so Rasūl) sa btad a mapnd na di siran mlalakaw taman sa di siran makaodas 961 ko Rasūl, na so siran oto a phagodas siran rka na siran oto so paparatiayaan iran so Allāh ago so sogo’ Iyan na amay ka modas siran rka ko sabaad a btad iran na idin inka so khabayaan ka a pd kiran ago pamangnin ka siran sa rila ko Allāh, ka mataan a so Allāh na Paririla a Masalinggagawn.

Muhsin Khan : The true believers are only those, who believe in (the Oneness of) Allah and His Messenger (Muhammad SAW), and when they are with him on some common matter, they go not away until they have asked his permission. Verily! Those who ask your permission, those are they who (really) believe in Allah and His Messenger. So if they ask your permission for some affairs of theirs, give permission to whom you will of them, and ask Allah for their forgiveness. Truly, Allah is Oft-Forgiving, Most Merciful.

Sahih International : The believers are only those who believe in Allah and His Messenger and, when they are [meeting] with him for a matter of common interest, do not depart until they have asked his permission. Indeed, those who ask your permission, [O Muhammad] - those are the ones who believe in Allah and His Messenger. So when they ask your permission for something of their affairs, then give permission to whom you will among them and ask forgiveness for them of Allah . Indeed, Allah is Forgiving and Merciful.

Pickthall : They only are the true believers who believe in Allah and His messenger and, when they are with him on some common errand, go not away until they have asked leave of him. Lo! those who ask leave of thee, those are they who believe in Allah and His messenger. So, if they ask thy leave for some affair of theirs, give leave to whom thou wilt of them, and ask for them forgiveness of Allah. Lo! Allah is Forgiving, Merciful.

Yusuf Ali : Only those are believers, who believe in Allah and His Messenger: when they are with him on a matter requiring collective action, they do not depart until they have asked for his leave; those who ask for thy leave are those who believe in Allah and His Messenger; so when they ask for thy leave, for some business of theirs, give leave to those of them whom thou wilt, and ask Allah for their forgiveness: for Allah is Oft-Forgiving, Most Merciful.

Shakir : Only those are believers who believe in Allah and His Messenger, and when they are with him on a momentous affair they go not away until they have asked his permission; surely they who ask your permission are they who believe in Allah and His Messenger; so when they ask your permission for some affair of theirs, give permission to whom you please of them and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful.

Dr. Ghali : Surely they only are the believers who have believed in Allah and His Messenger and who, when they are with him upon a common Command, do not go away until they ask his permission. Surely the ones who ask your permission are those who believe in Allah and His Messenger. So when they ask your permission for some affair of their own, then give permission to whom you decide of them, and ask for them the forgiveness of Allah; surely Allah is Ever-Forgiving, Ever-Merciful.

Tafsir Jalalayn : Only they are believers who believe in God and His Messenger and who, when they are with him, namely, the Messenger, in a collective affair, such as [during] the Friday sermon, do not leave, when they have an excuse, until they have asked leave of him. Truly those who ask leave of you — it is they who believe in God and His Messenger. So when they ask leave of you for some affair, [some] matter, of theirs, give permission to whom you will of them, to leave, and ask God to forgive them. Truly God is Forgiving, Merciful.

Tagalog : Katiyakan, ang tunay na mga mananampalataya ay yaong mga naniwala sa Allâh at sa Kanyang Sugo, at ipinatupad ang Kanyang batas, at kapag kasama nila ang Propeta (saw), na sila ay nagsasama-sama dahil sa kapakanan ng mga Muslim, ay hindi aalis ang sinuman sa kanila hangga’t hindi siya makapagpaalam sa kanya (Propeta).  
Katiyakan, ang mga yaong nagpapaalam sa iyo, O Muhammad, ay sila ang mga yaong naniwala sa Allâh at sa Kanyang Sugo ng tunay na paniniwala, at kapag sila nagpaalam sa iyo dahil sa kanilang pangangailangan ay pahintulutan mo ang sinuman na iyong nais na makaalis dahil sa kanyang tamang katwiran, at ihiling mo sila ng kapatawaran sa Allâh. Dahil katiyakan, ang Allâh ay ‘Ghafour’ – Ganap na Mapagpatawad sa mga kasalanan ng Kanyang mga alipin na nagbalik-loob sa Kanya, na ‘Raheem’ – Napakamaawain at Ganap na Mapagmahal sa kanila.

24:63







Hassanor Alapa : Oba niyo baloya so kapthalowi ko Rasūl ko ltlt iyo a datar o kapthalowi o sabaad rkano 962 ko sabagi, sabnar a katawan o Allāh so siran oto a gii siran zolnsoln sa pagns (sa phliyo siran a di siran magodas) panaggilai o siran oto a pzopakn (phagrnn) iran so sogoan iyan a kasogata kiran a morka odi na masogat siran a siksa a masakit

Muhsin Khan : Make not the calling of the Messenger (Muhammad SAW) among you as your calling of one another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger SAW). And let those who oppose the Messenger's (Muhammad SAW) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.

Sahih International : Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment.

Pickthall : Make not the calling of the messenger among you as your calling one of another. Allah knoweth those of you who steal away, hiding themselves. And let those who conspire to evade orders beware lest grief or painful punishment befall them.

Yusuf Ali : Deem not the summons of the Messenger among yourselves like the summons of one of you to another: Allah doth know those of you who slip away under shelter of some excuse: then let those beware who withstand the Messenger's order, lest some trial befall them, or a grievous penalty be inflicted on them.

Shakir : Do not hold the Messenger's calling (you) among you to be like your calling one to the other; Allah indeed knows those who steal away from among you, concealing themselves; therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement.

Dr. Ghali : Do not make the calling of the Messenger among yourselves like your calling of one another (Literally: some of you to some others). Allah already knows the ones of you who sneak away seeking shelter (i.e., to disobey him). So let the ones who fail (to obey) His Command beware that temptation may afflict them or painful torment may afflict them.

Tafsir Jalalayn : Do not, among yourselves, consider the calling of the Messenger to be like your calling of one another, by saying, ‘O Muhammad!’ (s), but say, ‘O Prophet of God’, or, ‘O Messenger of God!’ gently, respectfully and in a low voice. Verily God knows those of you who slip away surreptitiously, that is, those who leave the mosque secretly during the sermon without asking leave, hiding behind something (qad, ‘verily’, is for confirmation). So let those who contravene His command, that is, God’s command, or that of His Messenger, beware lest an ordeal, a trial, befall them, or there befall them a painful chastisement, in the Hereafter.

Tagalog : Huwag ninyong sabihin, O kayong mga mananampalataya, kapag tinawag ninyo ang Sugo ng Allâh (saw) na: O Muhammad, at ganoon din ang, O Muhammad na anak ni `Abdullâh, na katulad ng pagtawag ninyo ng sinuman sa inyo sa iba, ibukod-tangi ninyo siya at sabihin ninyo: O Propeta ng Allâh (saw), o di kaya ay, O Sugo ng Allâh (saw). Katiyakan, batid ng Allâh ang mga mapagkunwari na umaalis nang palihim mula sa pagpupulong na kasama ang Propeta, na walang paalam sa kanya, na nagtatago ang iba sa kanila sa iba, at mag-ingat ang mga yaong lumalabag sa utos ng Sugo ng Allâh (saw) na dumating sa kanila ang sakuna o di kaya ay dumating sa kanila ang matinding parusa sa Kabilang-Buhay.

24:64




Hassanor Alapa : Tanodan a mataan a so Allāh na rk Iyan so nganin a madadalm ko manga langit ago so lopa, go katawan Iyan so katatagoan rkano na sa gawii a pakandodn siran On na panotholn Iyan kiran so nganin a pinggalbk iran, go so Allāh ko kalangowan a shayi na Gomgpa.

Muhsin Khan : Certainly, to Allah belongs all that is in the heavens and the earth. Surely, He knows your condition and (He knows) the Day when they will be brought back to Him, then He will inform them of what they did. And Allah is All-Knower of everything.

Sahih International : Unquestionably, to Allah belongs whatever is in the heavens and earth. Already He knows that upon which you [stand] and [knows] the Day when they will be returned to Him and He will inform them of what they have done. And Allah is Knowing of all things.

Pickthall : Lo! verily unto Allah belongeth whatsoever is in the heavens and the earth. He knoweth your condition. And (He knoweth) the Day when they are returned unto Him so that He may inform them of what they did. Allah is Knower of all things.

Yusuf Ali : Be quite sure that to Allah doth belong whatever is in the heavens and on earth. Well doth He know what ye are intent upon: and one day they will be brought back to Him, and He will tell them the truth of what they did: for Allah doth know all things.

Shakir : Now surely Allah's is whatever is in the heavens and the earth; He knows indeed that to which you are conforming yourselves; and on the day on which they are returned to Him He will inform them of what they did; and Allah is Cognizant of all things.

Dr. Ghali : Verily, to Allah surely belongs whatever is in the heavens and the earth. He already knows what (state) you are in (Literally: upon). And the Day they will be returned to Him, then He will fully inform them of whatever they did; and Allah is Ever-Knowing of everything.

Tafsir Jalalayn : Lo! surely to God belongs all that is in the heavens and the earth, by way of possession, creation and servitude. He is ever aware of how you, O you who are obligated to [the prescriptions of] the Law, are behaving, with regard to faith or hypocrisy, and, He knows, the day when they shall be returned to Him (there is a shift here from the second person address [to that of the third person]), in other words, [He knows] when this [day] will be — He will inform them, thereupon, of what they did, of good and evil, and God is Knower of all things, which they do and otherwise.

Tagalog : Dapat ninyong mabatid na walang pag-aalinlangan, na pagmamay-ari ng Allâh ang anuman na nasa mga kalangitan at kalupaan, na ito ay Kanyang nilikha, Pagmamay-ari at Kanyang mga alipin, na katiyakan, saklaw ng Kanyang kaalaman ang lahat ng mayroon kayo at inyong mga kalagayan, at sa Araw ng pagbabalik ng Kanyang mga alipin sa Kanya sa Kabilang-Buhay ay sasabihin Niya sa kanila ang anuman na kanilang ginawa, at sila ay tutumbasan, at ang Allâh ay ‘`Aleem’ – Ganap na Nakaaalam sa lahat ng bagay, na walang anuman ang nailillihim sa Kanya sa anuman na kanilang ginagawa at kalagayan.


Osayan

933. Sii sankanan a miaaloy a mizina a babay ago mizina a mama a plphadan sa magatos a lphad na gianan so babay ago mama a mizina a da pn makapangaroma sa kapangaroma a minggolalan ko kitab a kiataaman iyan so tnb o kaproyada. Sa amay ka miakapangaroma siran odi na so isa kiran na aya siksa iyan na Radiyam (rajm) plbadn a maroni a ator sa taman sa matay, sa inioman san o Hadīth o Rasūlullāh [s.a.w] a giankoto a khalphadan ko kiazina na khitawg siran (maphakaawa siran) ko ingd a pinggolawlaan iran sa dosa sa dianka a saragon, sa gioto i tindg o kalankapan a manga ulama, a sopak ki Abī Hanīfah a aya tindg iyan na aya khailay na so kabaya o dato a Muslim sa amay ka pakaawan iyan ko ingd na khapakay antaa ka di na di phakaawa. Aya dalil o Jumhūr ko tindg iran na so hadīth o Rasūlullāh [s.a.w] a: Miatoon ko dowa a Sāhih a miakaoma a dowa kataw a Arab ko Rasūlullāh [s.a.w] na pitharo o isa on a hay Rasūlullāh [s.a.w]. Gia wata aknai na sosokayan sii sankai a (mama) na pizinaan iyan so karoma niyan, na sianggar a kn on so wata akn a magatos a kambing ago oripn a babay, na inizaan akn so manga tatao na pitharo iran rakn a khalphadan so wata akn sa magatos ago phakaawa sa saragon, na so babay a karoma ankai a mama na Radiyam? Na pitharo o Rasūlullāh [s.a.w] a: Ibt ko makapapaar ko ginawa ko ka ikokom akn ko lt iyo a dowa so kitab o Allāh, sa so oripn a babay ago so magatos a kambing na khikasoy rka, na kiapatorayan so wata aka sa magatos a lphad ago phakaawa ko ingd sa saragon, sa kabalaga ka hay Anis (pd o Rasūlullāh [s.a.w]) ko karoma ankai (a mama) na amay ka tarimaan iyan so kiazina na radiyam anka skaniyan, na kiabalagaan iyan na miagikral na riadiyam iyan. (miakapoon ko Abū Hurayrah ago so Khālid Bin al Juhanī). Sa miapayag roo a so mizina a khalphadan na phakaawa ko ingd sa saragon, na so miakapangaroma sa miaona na kharadiyam sa taman sa matay. Sa datar oto a pianothol o Imām Mālik. Aya tindg o sabaad a manga ulamā na so ayat a karadiyam na miamansok so kabatiaa on, na da mamansok so kokoman iyan gioto i sabap a di khabatiya ko Qur’ān so titayan iyan, ogaid na giinggolalan so maana niyan, sa sii miaaloy so titayan iyan ko Hadīth o Rasūlullāh [s.a.w] sa minggolalan sa galbk (sunnah fi’liyyah) a langowan a mizina a miakapangaroma na piakiradiyam iyan sa taman sa matay.

Go sabnar a inisogo o Rasūlullāh [s.a.w]. so karadiama ko babay a inizina o mama a soso- kayan, go piakiradiam o Rasūlullāh [s.a.w] so Mā’iz ago so al Gāmidiyyah sa da a minitogalin a phoon ko Rasūlullāh [s.a.w] a ba niyan siran liphadi ko onaan pn o da kiran karadiama, sabap roo na gioto i pithindgan o kalankapan a manga Imām (Jamhūr) a pd on so Abū Hanīfah, so Mālik, so as Shāfi’ī, na aya pithindgan o Imām Ahmad Bin Hanbal na paliogat a matimo ko mizina a miakapangaroma so lphad sabap ko ayat ago so radiyam sabap ko Sunnah o Rasūlullāh [s.a.w] sabap sa pianothol iyan a miakapoon ko Ubbādah Bin as Sāmit a: Pitharo o Rasūlullāh [s.a.w] a: Kowaa niyo rakn (so kokoman) kowaa niyo rakn sabnar a inadnan siran o Allāh sa okit so raga ko datar iyan a raga na lphad a magatos ago katawg sa saragon, na so bitowann (miakapangaroma) na lphad a magatos ago radiam. Aya maana o kithaogn ko miakazina a kialphadan na so kapakaawaa on o dato a Muslim ko ingd a pinggolawlaan iyan sa dosa ka an maawat ko marata ago kalipatan o manga taw so kahinaan a pinggolawla niyan, kna o ba aya maana a khithawgn on na imbowang sa kalasan ka an makan a komakadas. Sa pd anan a mabagr a bolong ko manga taw a giimakanggolawla sa dosa a maawat ko darpa a katatagoan ko marata a pd anan ko bithowan sa Sadd ad Darā’i’ so kaolna ko lalan a khisold ko marata ka an di khasoldi sa manggolawla. Mianggolawla ko masa o Umar Bin al Khattāb a sakataw a mama a aya bo dagidayan o manga raga a so Abū Dhu’ayb ko kabilantadi iyan na inizaan o Umar o ba phangaroma na da mabaya na piangni niyan on a tomkas pasin sa mawa sa Madīnah ka oba maadn so marata, sa tomiogalin skaniyan sa ingd a Shām.

“Mataan a skami na inibgay ami rka so madakl a mapia (al Khawthar)” Go tomioron so Sūrah al Qadar, a khamilikan skaniyan ko oriyan ka o mbawataan o Umayyah, na pitharo o al Qāsim al Hurranī, a piagitong ami skaniyan na skaniyan na sanggibo a olanolan sa da kasobrai ago da kakorangi, pitharo o at Tirmidī a gioto na thotol a (garīb) di kalalayaman. Pitharo o al Muznī ago so Ibn Kathīr a gioto na masasanka a di khatarima.

934. Gianan so bandingan ko li’ān, gianan so katokasi o mama ko karoma niyan a babay sa kazina a da a minibayan iyan a pat a saksi, sa phakadarpa siran ko Dato o manga Muslim, sa makapzapa skaniyan sa makapat, sa mataan a bnar skaniyan ko tokas iyan ko karoma niyan, na sii ko ika lima a katharo iyan na maptharo iyan a: So morka o Allāh na sii rkaniyan amay ka miamokhag. Na anda i katharoa niyan roo na miatalak iyan so karoma niyan sa dayon sa dayon, sa khibgay niyan on so mahar iyan oba adn a malalamba on a mahar o babay, na pnggolalan ko babay so siksa o mizina, inonta bo o ba so babay na zapa mambo sa makapat sa mataan a skaniyan a mama na miamokhag ko tokas iyan, na sii ko ika lima na maptharo iyan a: So rarangit o Allāh na misogat on amay ka bnar so karoma niyan ko kiatokasi niyan on. Sii sankoto a sapa iran a dowa na khailay ron a so mama na aya khisogat on na so morka o Allāh opama o miamokhag, na so babay na aya khisogat on na so rarangit o Allāh opama o bnar so mama ko tokas iyan. Aya kalilid na so mama na di niyan thokasan so karoma niyan opama o di bnar so tokas iyan, sabap roo na piakapndan sa siksa so babay ko masa a kapagmaa niyan ko bnar, go aya pkhararangitan o Allāh na so taw a katawan iyan so bnar na piagma iyan, sa giankanan a btad na pd ko masakit a btad a bitadan o Islām sa bolong.

Go piakambowat o Ibn Abī Hātim ago so al Wāhidī a miakapoon ko Mujāhid a: So Rasūlullāh [s.a.w] na adn a inaloy niyan a mama a pd ko mbawataan o Isrāīl a minditar sa rabn sa pantag ko kapakithidawa sa lalan ko Allāh sa miakasang-gibo olan, na inipammsa oto o manga Muslim na piakatoron o Allāh so Sūrah al Qadar, a so isa on a gagawii a laylatul Qadr na tomo a di so sanggibo olan a so kiaphrang ankoto a mama.
(al Qadar 3) Piakambowat o Ibn Jarīr a miakapoon ko Mujāhid a: Adn a sakataw a mama ko mbawataan o Isrāīl a giimanambayang ko kagagawii, oriyan iyan na giiphrang ko kadandaw sa taman sa kagabinan sa pinggalbk iyan oto sa sanggibo olan, na tinimbangan o Allāh ankoto a galbk iyan ko isa a kagagawii a Laylatul Qadr.

935. So kabokhagan a thotol na gioto so kiatokasi o manga monafiq ko karoma o Rasūlullāh [s.a.w] a so A’ishah, sa di bnar. Batia anka so pangoman a osayan ko bandingan ko kiatokasi ko A’ishah sii ko kaposan ankanan a Sūrah.

936. So mithandingan ko kalaan on na gioto so Abdullāh Bin Ubayyi Bin Salūl, a dato o manga monafiq sii sa Madīnah.

937. So taw a tomokas sa kazina a di makabayan sa pat kataw a saksi, na pmbalithowag on so kiatokas iyan sa khalphadan sa walo polo a lphad sabap ko kiapamokhag iyan. Ago miapokas on so kabaloy niyan a saksi ka kagia miatankd skaniyan a bokhag a di khasanaan so katharo iyan, sa aya tindg san o manga ulamā na madodowa, paganay ron na di dn tharimaan so saksi iyan sa dayon sa dayon, ika dowa na amay ka thawbat sa mompia ko kiathawbat iyan sa makandod on so sarig na khapakay a zaksiin o manga taw.

938. So kaphagingd a Islām na aya inipaliogat o Islām na mabaloy so manga taw a aya kapipikira iran ko pagari ran na sii ko mapia sa di ran kalawatn so kapphakalankapa ko marata a panganta ko pagari ran a Muslim, ka an di khaadn so mala a awid a akal, balabaw igira aya miaaloy na so paawing a mitotompok ko manga babay, sa giankanan a manga ayat na mabasng a kiapanginsoyai niyan ko manga Muslim a mian’g iran so thotolan ko A’ishah na da iran zasaparaan so kapphanothola on ka ba iran dn piamakalankap ko zaronsarongan iran a gioto na mala a kahinaan ago di kabaya o Allāh.

939. So siran oto a manga taw a pkhababayaan iran so kalankap o piakasisingay ko ltlt o miamaratiaya na adn a bagian iran a siksa ko doniya a so lphad a walo polo amay ka da a saksi iran a pat kataw, ago adn a siksa iran ko alongan a maori a lbi a masakit. Inisapar o Rasūlullāh [s.a.w] so karingasaa ko Muslim sa pitharo iyan a: Di niyo phringasaa so manga oripn o Allāh ago di niyo siran giipamaawinga go di niyo pphanorimana so manga awrat iran, ka sa dn sa taw a panorimann iyan so awrat o pagari niyan a Muslim na panorimann o Allāh so awrat iyan sa taman sa diampaan iyan ko sold o walay niyan. (Piakambowat o Imām Ahmad a miakapoon ko Thawbān).

940. Miamagita so Allāh sa oba oto phaparomani o manga Muslim ankoto a miang-golawla ko kiatokas sa kabokhag, ka amay kambabalinganan iran na khaadn so mala a pitnah, sa akira gawii, a gioto so morka a khasabapan sa mala a rido a thogaan a rogo’ o manga Muslim.

Sūrah az Zalzalah

(az Zalzalah 7) Piakambowat o Ibn Abī Hātim a miakapoon ko Sa’īd Bin Jubayr a gowani a tomoron so “ Go pphakikan iran so pangn’nkn ko kapkhababayai ran on” na maaadn so manga Muslim a aya pipikirn iran na di siran mbalasan ko mayto a galbk a mapia igira inibgay ran, go so sabagi na pipikirn iran a di siran kaphanginsoyaan ko mayto a dosa a mapnggolawla iran, a kapamokhag ago kapanntng ago kapamaganta ago so datar oto, sa aya tindg iran na so Naraka na sii ko manga taw a minggalbk sa manga ala a dosa, na piakatoron o Allāh ankoto a ayat.

941. Giankoto a ayat na sii panonompang o Abū Bakr as Siddīq gowani a zapa sa di niyan iphangalimo so Mistah Bin Uthāthah a madazg iyan a gii niyan pagprn sabap ko kamimiskini ron gowani a mangpd skaniyan ko kiapamanothola ko kiatokasi ko A’ishah sa kabokhag, na gowani a tomoron so ayat na miatharo iyan a kabaya akn a karilai rakn o Kadnan ko, sa inikasoy niyan ko Mistah so pagpr iyan.

942. Gioto i kiapmaana i ron o Abdurrahmān Bin Zayd Bin Aslam, so pman so Ibn Abbās na aya tindg iyan na so marata a katharo na rk o manga rarata a manga mama, na so manga rarata a manga mama na rk iran so manga rarata a katharo, na so manga pipia a katharo na rk o manga pipia a manga mama sa datar anan a kiapmaana i niyan on.

943. Gianan so kambilangataw ko kasold sa walay a salakaw sa aya inibgay o Islām a kambilangataw na patot a makaodas so taw sa masalam iyan so taw ko walay ko da niyan pn kasold, na amay ka makaodas sa makatlo na go di masmbag na aya mapia on na maling sa di dn somold, go gianan i miaaloy ko Hadīth o Rasūlullāh [s.a.w] a: Igira miodas so isa rkano (ko kazold) sa miakatlo na go da kaidini na baling (kasoy).

Sūrah al Âdiyāt

(al Âdiyāt 1) Piakambowat o al Bazzār ago so Ibn Abī Hātim ago so al Hākim a miakapoon ko Ibn Abbās a: Somiogo so Rasūlullāh [s.a.w] sa ronda a koda sa miatatap sa miakasaolan a da dn a khan’gan iyan kiran na tomioron ankoto a ayat.

944. Gianan so kambilangataw o Islām ko kibabaan ko kailay (maana a ilipay ko kailaya ko haram a pagilayin) ago so kasiapa ko awrat o mama ago so babay, sa siap ko mnang ago so andisan, sa mala a kiaosaya niyan ko kasiapa o babay ko awrat iyan ka kagia tanto a mala a kiasiapa on o Islām oba siran pkhailati ka pipindiaraan siran ago lilindingn siran ko kaphagingd a Islām, a lagid o manga montiya a di pakisasambr sa inodar a magaog.

Sūrah at Takāthur

(at Takāthur 1) Piakambowat o Ibn Abī Hātim a miakapoon ko Ibn Buraydah a: Tomioron oto ko dowa kaloks a pd ko manga Ansār ko Banū Hāritha ago so Banū al Hārith a mimbantogan siran ago milalawana siran sa kadakl sa oman isa kiran na pitharo iyan a zisii rkano so datar i polan ago si polan, sa inimbantogan iran so manga oyagoyag kiran, oriyan iyan na somiong siran ko manga koba o manga apo iran na milalawana siran on sa bantogan, na piakatoron o Allāh ankoto a ayat. Go piakambowat o Ibn Jarir a miakapoon ko Alī a pitahro iyan a miaadn kami a zasanka kami ko siksa ko kobor sa taman sa tomioron ankoto a ayat makapantag ko siksa ko kobor.

Sūrah al Humazah

(al Humazah 1) Piakambowat o Ibn Abī Hātim a miakapoon ko Uthmān ago so Ibn Umar a pitharo iran a: Miatatap kami a pkhan’g ami a so ayat na tomioron ko Ubayyi Bin Khalaf. Go piakambowat a miakapoon ko as Suddī a pitharo iyan a tomioron makapantag ko al Akhnas Bin Shurayq. Go piakambowat a miakapoon ko Ibn Jarīr a adn a sakataw a mama a pd ko manga taw sa Ar Raqqah a pitharo iyan a tomioron oto ko Jamīl Bin Amir al Jumahī. Go piakambowat o Ibn al Mundir a miakapoon ko Ibn Ishāq a: Miaadn so Umayyah Bin Khalaf a igira miailay niyan so Mohammad [s.a.w] na pamagantaan iyan, sa tomioron so ayat.

945. Inisapar ko babay a Muslimah oba niyan pndaphkhn a ski niyan sa pantag sa an kadingili o manga mama, sabap sa sii ko masa a Jāhiliyyah na so manga babay a adn a manga sinkil ko ski ran na anda i kasagad iran ko manga mama na ipndaphk iran ka an siran kadingili o manga mama sa orarig kiran, sa langowan a paparangayan ago galbk a phakapoon ko babay a khasabapan sa kazokhayaw o kagdam o mama na inisapar on o Islām, ka an di khaadn so marata a gioto i khasabapan on, apia so kakhakamotan o babay sa matonog i baw a khabaw o manga mama ko kasagad iyan na inisapar on pn o Islam, ka an maoln so langowan a okit a khaokitan o marata sii ko katampar kiran a manga babay.

946. So kaphangni o oripn sa kasoratan ko kapakamaradika sa phakabayad skaniyan a inisogo o Qur’ān na kna oto o ba wajib a anda dn i kapangni o oripn na ba khipatoray ko dato iyan a kabgan iyan sa kasoratan, ogaid na matag oto sonat a piakapia o Qur’ān ago inipannkat iyan so kapakamaradikaa ko oripn sa ndodon so mala a balas. Sa amay ka bgan siran sa kasoratan na inisogo o Qur’ān a kabgi kiran sa tamok a mimaradika iran sa ginawa iran. So kapmaradika sa sakataw a oripn na datar o ba ka mioyag sa sakataw a miatay, ka so kada o kamaradika o taw na datar o kapatay, gioto i sabap a igira miakapatay so taw sa niawa a manosiya na aya kiparat iyan na makaphmaradika sa oripn ka an kasambii so niawa a miada sa isa a niawa a miaoyag, ka so kaooripni na timbang a kapapatay na so kamaradika na timbang o kaoyag.

947. So kinisaparn o Qur’ān ko katgla ko oripn ko kazina na kna o ba on sarat ankoto a kabayai ran ko kaphindiara sa so di khabaya pindiara na khapakay a zina, ka so kazina na mala a haram ko apia antonaa a maoolawla sa da dn a ba niyan kakhapakay ka skaniyan i dosa a bithowan sa Fāhishah piakasisingay a galbk a pkhararangitan o Allāh. Aya kiaaloy ankoto a kabaya iran sa kaphindiara na kagia kalalayaman ko btad o oripn a daa ba niyan kaphipindiara a giiipamirak o manga dato iran so sangoran o manga oripn iran a manga babay na inisapar o Qur'ān.

948. Kalalayaman a so kayo a Zaytūn a di katatanongan odi na di kadadalongan ko karanti o alongan a skaniyan na pamomolaan ko bansayan sa alongan na so lana niyan na makadg a tanto, gioto i mapipikir sankoto a kayo a pakambabarakatn a di matatampar sa sbangan odi na sa sdpan ka makabbkn sa lopa a lmbak a mamamayas ko alongan a pkhasogat iyan a ranti ko kapitapita ago so kagabigabi, sa gioto i di niyan kababaloy a tampar sa sbangan odi na sdpan ka an makadg so lana niyan. Gioto i tindg o Ibn Abbās ago so Ikrimah ago so Sa’īd Bin Jubayr. Tiankd o katao a bago (science) a so onga a bansayan sa alongan na kalanaan a di so onga a katatanongan a di khasogat o alongan inonta a maito a masa.

949. So sindaw a maliliawaw sa isa pman a sindaw, na aya tafsir on o Ibn Abbās na so paratiaya o oripn ago so galbk iyan a mapia a palaya dn oto tihaya. Pitharo o Ubayyi Bin Ka’b sankoto a ayat a: So Mu’min na matatago sa lima a manga tihaya, so katharo iyan na tihaya, so galbk iyan na tihaya, so kapzold iyan na tihaya, so kaphliyo niyan na tihaya, so khabolosan iyan sa alongan a maori na tihaya.

950. Gianan so manga masjid o Allāh ko lopa a inisogo iyan so katharombalaya on ko miamaratiaya, aya katharombalaya ko masjid na so kapanambayang on sa manga paralo ago manga sunat ko kadawndaw ago sii ko kagagawii, ka so masjid a pimbalay a da a pzambayang on na kna o ba oto masjid, aya ptharoon a masjid na so darpa a ipthindg on so manga sambayang, na so di kazambayangi ko masjid na gioto dn i kiagbaa on mapia makatitindg a gilang gomilang. Tanto a mala a kinipannkatn o Allāh ko kambalay sa masjid ago piagtadan iyan sa mala a balas ko alongan a maori miaaloy o Ka’b a: Misosorat ko Tawrah a aya manga walay akn (a tig o Allāh) ko lopa na so manga masjid akn na sa taw a magabdas na phiapia magabdas oriyan iyan na pamisitaan ako niyan ko walay akn na sakawn akn skaniyan, sa miapatot ko piamisitaan a kasakawa niyan ko miamisita on. (miakambowat ko dowa a Sahīh). Pitharo o Rasūlullāh [s.a.w] a: Sa dn sa taw a mbalay sa masjid a pkhaaloy ron so ingaran o Allāh na imbalay skaniyan o Allāh sa marigay niyan ko Sorga. Go miakapoon ko A’ishah a: Inisogo rkami o Rasūlullāh [s.a.w]. a kambalay ami sa masjid ko manga walay sa lompiyon ago khakamotanan. Go miakapoon ko Anas a: Pitharo o Rasūlullāh [s.a.w] a: Di dn makatindg so bankit sa taman sa di mamagombawa so manga taw sii ko kambabalay sa masjid.

951. So manga mama a di siran khatmbang o manga dagangan iran ko katatadmi ran ko Allāh na kna oto o ba siran dadarkt sa masjid sa di siran pnggalbk sa kaoyagan, aya mataan na siran na manga pagagalbk ago manga padagang a anda dn i kitawagn ko sambayang ko masjid na ganatan iran so dagangan iran na somong siran ko masjid pantag ko sambayang iran. Sa adn a manga taw a ribat a sabot iran san sa domiarkt siran ko masjid sa mimbaloy siran a manga taw a mrmr a giimamalad sa khn iyan, sa aya tankap iyan on na mala a gii niyan manggalbk a simba a so kamataani ron na miapakada iyan so mnang iyan.

952. So galbk o kafir na iniibarat o Allāh ko sarāb, gioto so pkhailay a igira maranti a alongan sa o lankaw anka ankoto a maolad a lopa a kabagabags a ipamtad a kamara na mailay nka a datar o ragat a babagln, sabap sankoto a kakhakayaw niyan na aya thankapan ka on na ig a kalodan, na phaginapasn skaniyan o taw a pkhawaw ka oba on makainom, na amay ka maoma niyan na tomitimbok a bayank a mayaw a da a ba on pakaig.

953. So inibaratan o Allāh ko kadadadag o kafir na so mambbtad o malibotng ko ragat, a kiasawaan o katao a bago (Science) so kabbnar anan sa so kalodan na oman kaomanan sa kadalm na kaomanan so kalibotng iyan ka so sindaw na phlasik a di niyan thantaln so madalm a ig, sa so sindaw na matitimo oto a manga warna (color) ko lima a onayan a warna na oman makadalm so ragat na lomasik so warna sa di niyan khatantal sa didalm, na so didalm o ragat na tanto a mapnd so ig on ago tonganay a malibotng so didalm iyan, na amay ka gianan i btad iyan na kaliawawan pn sa malibotng a gabon a miagnkapnkap a palaya dn knm na antonaa i khiropa o pamikiran a pzabotn iyan ankanan a a ibarat a inibgay o Qur’ān?. Sabap roo na so kafir na madadalm sa lima a manga lilibotng; so katharo iyan na malibotng, so galbk iyan na malibotng, so kaphliyo niyan na malibotng, so kapzold iyan na malibotng, na so khabolosan iyan ko alongan a Qiyāmah na malibotng a so Naraka Jahannam.

954. So kapkhisogat o oran ko taw a khabayaan o Allāh na dowa a inipmaana on o manga pananafsir, paganay ron na misogat on sa nggolalan sa limo a kanggonaan iyan, ika dowa na misogat on sa ikabinasa o prpran iyan, datar oto mambo o kapokasa niyan on ko isa a khabayaan iyan a adn oto a piokas iyan on sa limo iyan on ka da kabinasai o mabagr a oran so prpran iyan, odi na piokas iyan on sa da niyan kanggonai na kiabinasaan so prpran iyan, sa palaya dn domadait ankanan a dowa a maana. So Rasūlullāh [s.a.w] na igira miailay niyan so margs a oran na pphamangni ko Allāh sa mabaloy a limo so kathoron iyan sa tharoon iyan a hay Tuhan ko sii nka pakatanaa ko mlilibta rkami sii ko manga balintad ago so manga palaw ago sii ko manga pisok ago sii ko phagthoan o manga pamomolan, datar anan a kiaaloy niyan ko sunnah o Rasūlullāh [s.a.w].

Sūrah Quraysh

(Quraysh 1) Piakambowat o al Hākim ago so salakaw ron a miakapoon ko Ummu Hāni’ Bint Abī Tālib a: Pitharo o Rasūlullāh [s.a.w] a piakalbi o Allāh so Quraysh sa pito a gintas. Go roo na tomioron kiran a Sūrah a da a inaloy ron a isa bo a salakaw kiran, so Sūrah Quraysh.

Sūrah al Mā’ūn

(al Mā'ūn 4) Piakambowat o Ibn al Mundir a miakapoon ko Tarīf Bin Abī Talhah a miakapoon ko Ibn Abbās ko ayat a: ”So wayl na rk o giizasambayang “ na pitharo iyan a tomioron oto ko manga monafiq a miaadn siran a makiilaylayin siran ko manga sambayang iran igira pkhailay siran o manga mu’min na ipmbagak iran igira da a pphakailay kiran a mu’min, ago di ran pzzmbayin so pagigimo a khapakay a zmbayin.

955. Gianan so kiaaloya o Allāh ko phizosonan a kaadn a inadn iyan ago so bontal o kaphlalakaw iran, opama o ilaya tano na langowan a baraniawa a inadn o Allāh na palaya dn makadodola a bontal iran ko kaphlalakaw iran mlagid so pat on i ski anta a ka so dowa on, so bo so manosiya i miarowar on, ka aya kaphlalakaw niyan na makambabatang a tomitindg a kna o ba makadodola a lanka iyan, pd anan sa sakasakaw o Allāh ko kiaadna ko manosiya a minisnggay dn a kaadn a salakaw a bontal a kiaadna on a kna o ba miagozorozor a phoon sa mababa a kaadn na minitakap sa maporo a kaadn a datar o tindg i Darwin ko pamikiran iyan ko kiaadn ago so kinitakap a so manosiya na phoon sa mababa a kaadn na miozor ko kababaloy niyan a amo na mimbaloy a manosiya, sa gianan na ribat ago dadag a pamikiran a di masasanday sa dalil a tharimaan a akal, ka aya kinowa niyan a dalil na so miangakakalot a lagas a olo a manga amo a inibangnsa niyan ko manosiya.

Sūrah al Kawthar

(al Kawthar 3) Piakambowat o al Bazzār ago so salakaw ron sa sanad (sanday) a mapia a miakapoon ko Ibn Abbās a: Miakaoma so Ka’b Bin al Ashraf sa Makkah na pitharo on o Quraysh a ska i dato iran a antonaa i pamikiran ka sankanan a miapos a da a tonas iyan (so Mohamamd) a aya pipikirn iyan na mapia skaniyan a di skami a skami so manga taw a pzakaw ko Hajji ago pphamakainom kiran ago somisiap sa Baytullāh, na pitharo iyan a: Skano i lbi a mapia a di skaniyan, na tomioron ankoto a sūrah.

956. Gianan so btad o manga monafiq a kadadalman so manga poso’ iran sa sakit a kazasanka ko paratiaya a o mailay ran a so kabnar na rk iran na magapas siran ko kokoman o Rasūlullāh [s.a.w] na amay ka mailay ran a di ran rk so kabnar o makokom siran ko Islām, na malagoy siran sa mloba siran sa salakaw a kokoman a ron iran khakowa so kabnar iran, a karina oto sa di bnar so paratiaya iran ko kaontol o Islām, adat anan o kadaklan ko manosiya a aya bo a kaphangongonotan iyan na o maromag on so kabnar, di niyan katawan a so kaontol na dowa soko, kaontol a kapakakowa ago kaontol a kawiswis, na apia andaka roo matago na matatago ka ko kaontol sa di nka khowaa so di nka rk na kowa anka so rk ka.

957. Gianan so inibgay a pasad o Allāh ko miamaratiaya sa kapakapndato iran ko lopa sa khikokom iran so Qur’ān sa phangalimbabaan kiran so doniya ko kadato iran sa kiamataanan ko kiandato o pat a manga Khalīfah, sa lomiankap so bagr o Islām ko pata pidoro o doniya, sa miangalimbabaan so pagtaw a mapoti ago so maitm ago so mariga, sa lomiankap so kipphananawagn ko Allāhu Akbar, oriyan iyan na lomiambong so sindaw o Islām ko kiaawat o manga Muslim ko sosonan o Allāh sa miakalobay siran sa miada so Khilāfah Islāmiyyah ko liawaw o lopa minsan pn makamomoayan so pagtaw a Islām (Ummah Islāmiyyah), sa aya patoray kiran na mapakakasoy ran pharoman so kadato a miodas sa adn a manga sarat iyan a odi ran onoti na di siran khisalaw pharoman sa maaawat siran ko panabang o Allāh, a aya onayan oto na na so kapakala o simba ko Allāh ago mada so kipanakoton on ko manga salakaw a katuhanan a pianarankoni o manosiya a jahiliyyah a bago sankai a masa a kapapantagan. Ilay anka so kitab i Mohammad Qutb a So Jāhiliyyah ankai a Qarn (century) a ika dowa polo, ago so diorobasa o kitab i Sayed Qutb a Katii so Agama, a inisorat o mindiorobasa sa basa Mranaw ka ndodon so pariksa.

958. Gianan so kambilangataw o manga taw a matatago siran sa isa a walay sa inipangndao o Qur’an so manga masa a inaloy niyan a patoray ron a makaodas so manga taw ko kazold iran ko bilik, a gioto so manga masa a kalalayaman a phagnda on sa nditarn so manosiya sabap ko kaddkha, na inisogo roo so kaodas ka an mapalihara so awrat o ba pkhadiampa o manga kailay.

959. Giankanan a ayat a piakada iyan so dosa o adn a sndod iyan a taw datar o bota ago so timpang ago so pkhasakit, na dowa a tindg on, isa on na sii kon oto piakada ko di ran kapakaphangpd ko kanjihad sabap ko sndod iran a di niyan ppharon, gioto i tindg o Atā’ Bin Aslam, sa datar kon oto so ayat a miaaloy ko Sūrah Barā’ah. Adn pman a tindg a sii kon oto ko kipagatoangn sankoto a manga taw sabap sa so manga taw na pakarrgnn iran oba iran giimizaog ankanan a manga taw ko masa a kapkhan na pipharo kiran o Qur’ān a da a marata on.

960. So kambilangataw ko kakan na initoro o Qur’ān so okit iyan a khapakay a kapamagatoang o madakl na khapakay pn a kazisibaya sa thitimotimo siran antaa ka phaparaparak siran na palaya dn pipharo o Islām, sa piakalbi o Rasūlullāh [s.a.w] so kakan a thititmotimo siran ka kagia roo matatago so kaiisaisa a pkhasabapan sa barakah, a pd sa panolon o Islām a kabaloy o Muslim a matitiman ko kadaklan ko btad iyan ka an on matatago so bagr, na sii ko kazisibaya na katatagoan sa kalobay ago kalmk. Pitharo o Rasūlullāh [s.a.w] a: Kan kano a thitimotimo kano sa di kano pzagomparak ka so barakah na sii matatago ko matitimo. (piakambowat o Ibn Mājah).

961. Gianan so kabilangataw ko kapangongonotan ko olowan a igira so isa a sondaro o Islām na adn a zongowan iyan na phakaodas ko maporo iyan, so pman so monafiq na phlalakaw sa da dn a kaodas ko maporo ka kagia mondo skaniyan i parangay a lalong i olawla.

962. Inisapar o Qur’ān ko manga taw o ba iran phlzaga a ngaran o Mohammad Mohammad igira pthalowan iran sa ba siran giraw a hay Mohammad, hay ama i Qāsim, ka di oto ndait ko kabilangataw a Islam a so Rasūlullāh [s.a.w] na makallbi ko manga kaadn o Allāh na patot a pagadatan ago ikasm so btad iyan o manga taw, taman sa gowani a gii ran pliliawawaan so darpa iyan ko kadakl a pakaiza iran ko Rasūlullāh [s.a.w] sa pkharimorng roo na inisogo o Qur’ān a so makipmbitiarai ron na phakabgay sa sadka ko da niyan on pn kimbitiarain, na minggirsik siran ko mliliota on ka kagia khadaan siran sa pirak ko kapakaiza iran ko Nabī, sayana so manosiya a maligt sa tipngan siran o Allāh o sanang a ikhlās so manga pakaiza iran na gowani a nggirsik siran ka kagia phakabgay siran sa tamok na kiatokawan a kawakawa a mongapongay so paratiaya iran, aya bo a miaaloy a minggolalan roo a migay sa pirak ko kipmbitiarain iyan ko Rasūlullāh [s.a.w] na so Alī Bin Abī Tālib, miaaloy anan ko Sūrah al Hujurāt, sa pangndod ka on ka ndodon so pariksa.

Go piakambowat o Ibn Abi Shaybah sii ko al Musannaf ago so Ibn al Mundir a miakapoon ko Ikrimah a: Gowani a toronan sa wahī so Nabī [s.a.w]. na pitharo o Quraysh a: Miagtas so Mohammad sii rki tano, na tomioron so ayat a: “ Mataan a so pkhararangit rka na skaniyan i lbi a miagtas (miapos a da a tonas iyan)”. Go piakambowat o Ibn Abi Hatim a miakapoon ko as Suddi a: Miaadn so Quraysh a gii niyan tharoon igira miatay so wata a mama o isa a mama a miapos si polan, na gowani a mawafat so wata a mama o Nabī [s.a.w] na pitharo o al As Bin Wā’il a miapos so Mohammad, na tomioron ankoto a ayat. Go piakambowat o al Bayhaqī ko ad Dalā’il so datar iyan a miakapoon ko Mohammad Bin Alī, ago bitho niyan so wata a skaniyan so

Pangoman a Osayan 4

So Thotolan ko Kiatokasi ko Bai a Â’ishah a karoma o Rasūlullāh [s.a.w]

Pitharo o Imām Ahmad a: Pianothol rkami o Abdurrazzāq a pianothol rkami o Mu’ammar a miakapoon ko az Zuhrī a pitharo iyan a: Pianothol rakn o Sa’īd Bin al Musayyib ago si Urwah Bin az Zubayr ago si al Qamah Bin Waqqās ago si Ubaydullāh Bin Abdillāh Bin Utbah Bin Mas’ūd so makapantag ko thotol o Bai a A’ishah a karoma o Rasūlullāh [s.a.w] gowani a tmpowan o manga taw a manga bokhag, sa piakaangias o Allāh skaniyan sa inaloy ran a mataan a so A’ishah a miasoat so Allāh rkaniyan a karoma o Rasūlullāh [s.a.w] na pitharo iyan (so Aishah) a: Miaadn so Rasūlullāh [s.a.w] a igira kiabayaan iyan so kaplayalayag na gii niyan pakapripaan so manga karoma niyan, na sa makakowa ko ripa na aya niyan pakaonotn, na pitharo iyan a: Piakapripa kami niyan sii ko kapliyo niyan ko isa a kathidawa na sakn i miakakowa ko ripa, na miakaonot ako ko Rasūlullāh [s.a.w] sii oto ko oriyan o kinitoronn ko kaprnding rantam (hijāb) o manga babay sa aawidan ako ko sold o bilik a mayto (hawdaj) a ipmbatog ko likod a onta, sa lomialakaw kami na gowani a mapasad o Rasūlullāh [s.a.w] so kiapakithidawa ko ridoay na inisogo iyan so kambaling sa Madinah. Na gowani a makarani kami sa Madinah na domikha kami na lominiyo ako ko bilik a kakadnan akn sa lipas akn so manga sondaro, na gowani a matonay akn so hajat (so kaodo ago so katiti) na komiasoy ako ko darpa akn na inapr akn a rarb akn na miada on so salay akn (miarantas so rantay niyan) na komiasoy ako ko darpa a tionayan akn sa hajat na miasndod ako niyan ko gii ko ron kaploba a sa gomianat so manga sondaro ko kapmbaling sa Madīnah sa miakaoma so sagorompong a phagawid ko bilik akn na inawidan iran sa inibatog iran ko likod o onta a so phagdaan akn sa tatankdn iran a ndodon ako ko sold iyan, ka kagia makhap ako i lawas sankoto a masa ka da a ko pn kaoliti sa da iran dn mimbina so kakhap o bilik akn ko kiaawidi ran on.

Sii sankoto a masa na maito ako pn i idad a kangodaan, sa lomialakaw siran sakn pman na miatoon akn so salay akn ko oriyan o kiaipos o manga sondaro, sa komiasoy ako ko darpa a kakadnan o manga sondaro na da a miaoma ko ron a taw, na biantak akn so darpa akn a so kakadnan akn sa miapamikir akn a phlobaan ako iran sa khasoyan ako iran sankoto a darpa. Gowani a moontod ako na riaot ako a toratod na tiorog ako na miaadn si Safwān Bin al Mu’attal as Salamī, oriyan iyan na si ad Dakwānī a miakaoma siran ko oriyan o kiaipos o manga sondaro, sa gii siran manglm sa riaot siran a kapipita ko darpa a katatagoan rakn na miailay niyan a sakataw a manosiya a totorogn na siongowan ako niyan na miakilala ko niyan, ka kagia miailay ako niyan ago katawan ako niyan ko da pn kitoronn ko kaprantam, na miakanaw ako kagia man’g akn so kiapangndod iyan (maana so kiatharoa niyan ko Innā Lillāhi wa innā Ilayhi Rāji’ūn - Mataan a skami na rk o Allāh ago ron kami ron pagndod, giioto tharoon igira adn a miawafat ago igiramiammsa so taw) na inisapng akn sa paras akn so nditarn akn, sa ibt ko Allāh ka da ako niyan dn mbitiarain ago da a mian’g akn on a katharo a rowar ko kiapangndod iyan (so kiatharo a niyan ko Innā Lillāhi….). Gowani a pakalko niyan so koda iyan sa piakakhoda ako niyan on sa lomialakaw a pthondaan iyan so koda iyan a khokodaan akn sa taman sa riaot ami so manga sondaro ko oriyan o kiadkha iran.

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Sa aya miakalankap ko kabokhagan a thotol na so Abdullāh Bin Ubayyi Bin Salūl, sa miakaoma kami sa Madinah na miasakit ako sa miakasaolan gowani a makaoma kami, na so manga taw na masasagala siran ko thotol o manga bokhag (ko kiatokasi ran ko A’ishah sa marata) sa di ko dn oto maggdam, sa da a ba akn maphangantok a rowar sa kiasalini rakn ko kananaw o Rasūlullāh [s.a.w] ipoon dn ko kiasakit akn, sa phzold so Rasūlullāh [s.a.w] sa pzalam na iphagiza iyan i masosowa ami, sa gioto i mapphangantok akn sa di ko dn katawan so marata a mababasisa sa liyo sa taman sa miakaliyo ako ko oriyan o gii akn kapraranag, sa pd akn a lominiyo so Ummu Mistah (ina i Mistah), sa somiong kami ko darpa a phagodowan, sii oto ko masa a da siran pn rnding sa diamban ko obay o manga walay sa aya btad ami na lagid o btad o manga Arab a ipkhagowad ami so kakowa sa diamban ko obay a walay sa sii kami pthonay sa hajat ko mawatan a darpa.

Sa lomialakaw ako ago so Ummu Mistah a skaniyan na wata a babay o Abu Rahm Bin Abdil Muttalib Bin Abdi Manāf a so ina iyan na so wata o Sakhr Bin Amir a babo o Abu Bakr as Siddīq, ago aya wata iyan na so Mistah Bin Uthātah Bin Ubad Bin Abdil Muttalib, sa komiasoy kami ko katampar o walay ami ko kiatonaya mi ko hajat ami na minirpang si Ina i Mistah sabap ko nditarn iyan a matas na pitharo iyan a: Mialaklak si Mistah! Na pitharo akn on a: Tanto a marata so katharo oka? Pphamanintaan ka so mama a pd ko miakithidawa sa Badr!, na pitharo iyan a: Ba nka da man’g so katharo iyan? Na pitharo akn a: Antonaa i katharo iyan? Na pianothol iyan rakn so katharo o manga taw a manga bokhag, na miamagoman so sakit akn, na gowani a makabaling ako sa walay na somiold rakn so Rasūlullāh [s.a.w] na somialam ago iniiza iyan i masosowa ami na pitharo akn on a: Ba di khaparo a makasong ako ko manga loks akn? Aya miapikir akn roo na pagamadn akn so thotol na miniog so Rasūlullāh [s.a.w] na somiong ako ko manga loks akn na pitharo akn ko ina akn a: Hay ina, ino anan giipamanothola o manga taw? Na pitharo iyan a: Hay wata ko, pakakhap inka a ginawa nka ka ibt ko Allāh ka da dn a babay a pkhababayaan o karoma niyan a adn a manga dowaya iyan inonta a pakadakln iran so antaan iran on, na miatharo akn a miasotisoti so Allāh, sabnar a piamanothol o manga taw, sa miakagoraok ako dn. Na kagia mapita na piakisongowan o Rasūlullāh [s.a.w] so Alī Bin Abī Tālib ago so Usāmah Bin Zayd gowani a da dn a miakaoma a wahī sa miangni kiran sa mosawir ko kamblaga niyan ko karoma niyan, na so Usāmah Bin Zayd na inimosawir iyan ko Rasūlullāh [s.a.w] so katawan iyan a pd sa kapakaaangias o A’ishah ko langowan a marata a initmpo ron, sa pitharo o Usāmah a: Hay Rasūlullāh [s.a.w] karoma nka so A’ishah sa da a katawan ami a rowar ko mapia.

So pman so Alī Bin Abī Tālib na pitharo iyan a: Hay Rasūlullāh [s.a.w] da ka pakasimpiti o Allāh sa so manga babay a salakaw ko A’ishah na madakl, amay ka izaan ka so babay a sanasanaan na bnarn iyan rka so thotol, na tialowan o Rasūlullāh [s.a.w] so Barīrah sa pitharo iyan a: Hay Barīrah ba adn a

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miailay nka a pd sa nganin a khaparampang ka niyan (kithuhma aka) ko A’ishah?, na pitharo iyan a: Ibt ko somiogo rka ko bnar ka da a miailay akn on a btad a kituhma akn on a rowar sa skaniyan na bagowaraga a maito i idad a pthorogn ko tapong o loks iyan na maoma a manok na manoka ko tapong a aawidan iyan.

Na tominindg so Rasūlullāh [s.a.w] sankoto a gawii niyan na miangni sa sndod phoon ko Abdullāh Bin Ubayyi Bin Salūl (maana phamokas sa kataksilan ko kiatokasi o Abdullāh ko karoma niyan a A’ishah) sa pitharo o Rasūlullāh [s.a.w] a zisii skaniyan ko mimbar o masjid iyan a: Hay manga Muslim antai phokas rakn sa sndod ko mama a piakasndad iyan so ringasa sii rakn ago sii ko pamiliya ko, ibt ko Allāh ka da a katawan akn ko pamiliya ko a rowar sa mapia, a sabnar a inaloy ran so mama (so sinditan iran) a da a katawan akn on a rowar ko mapia a di dn zold ko walay akn o di ako niyan pd. Na tominindg so Sa’d Bin Mu’ādh al Ansārī sa pitharo iyan a: Bgan ko ska sa sndod sii rkaniyan hay Rasūlullāh [s.a.w] amay ka skaniyan (so mama a tomiokas ko A’ishah) na pd ko mbawataan o Aws na potolan ami sa olo na amay ka pd ko manga pagari ami a so mbawataan o Khazraj na sogoa kami nka ka inggolalan ami so sogoan ka.

Na tominindg so Sa’d Bin Ubādah a dato o manga Khazraj a skaniyan na mama a mapia ogaid na riaot a maratabat na pitharo iyan ko Sa’d Bin Mu’ādh a: Miamokhag ka! Ibt ko Allāh ka di nka mabono ago di nka magaga so kabonoa on, opama o sii pd ko pagtaw nka na di nka kabaya o ba mabono, na tominindg so Usayd Bin Hudhayr a skaniyan na thngd o Sa’d Bin Mu’ādh sa pitharo iyan ko Sa’d Bin Ubādah a: Miamokhag ka! Ibt ko Allāh ka bonoon ami skaniyan ka mataan a ska na munafiq a pagam-pilan ka so munāfiq, na miagisaraw so dowa kaloks na maito bo na makathidawa siran sa so Rasūlullāh [s.a.w] na zisii ko mimbar sa pphangakolan iyan siran sa taman sa tomiarg siran, sa miakatarg so Rasūlullāh [s.a.w]. Pitharo o A’ishah a: Miakatorog ako sankoto a gawii a da dn a torog akn na so mbalaa loks akn na aya dn a mapipikir iran na ikhasokar akn so kapng-goraok akn. Gowani a moontod siran ko obay akn a pnggoraok ako na miakasold a sakataw a babay a pd ko manga Ansār sa miobay rakn a pnggoraok na sii sankoto a kaoontod ami na miakasold so Rasūlullāh [s.a.w] na somialam ago miontod – a da dn ontod ko walay akn ipoon dn ko kiaadn a nkoto a btad – sa miatatap a da dn a miakaoma a wahī ko sold o miakasaolan ko makapantag rakn na gowani a makaontod na somiabot so Rasūlullāh [s.a.w] oriyan iyan na pitharo iyan a: Hay A’ishah sabnar a minisampay rakn so manaya manaya dn na amay ka ska na angias na pakaangiasn ka o Allāh, na amay ka ba ka miakanggolawla sa dosa na thawbat ka ko Allāh ago pangndod ka on ka mataan a so oripn na igira tiarima iyan so dosa ago thawbat na pakatawbatn o Allāh. Pitharo o A’ishah a: Gowani a mapos o Rasūlullāh [s.a.w] so katharo iyan na sominp so lo’ akn sa da dn a ba akn on khagdam a sathak bo. Na pitharo akn ko ama akn a smbag anka rakn so Rasūlullāh [s.a.w] na pitharo iyan a: Ibt ko Allāh ka di ko katawan i izmbag akn ko Rasūlullāh [s.a.w] na pitharo akn ko ina akn a: Smbag anka rakn so Rasūlullāh [s.a.w] na pitharo iyan a ibt ko Allāh ka di ko katawan i izmbag akn ko Rasūlullāh [s.a.w]. Na so da iran kasmbag na pitharo akn (a sakn na maito pn a bagowaraga a maito a miabatiya akn ko Qur’ān) a: Ibt ko Allāh ka kiatokawan akn a sabnar a mian’g iyo ankanan a thotol sa taman sa miakasold ko manga ginawa niyo ago binar iyo, na o tharoa ko rkano a mataan a sakn na angias - a ibt ko Allāh ka katawan iyan a sakn na angias - na di ako niyo mbnarn, na o tarimaa ko so btad a so Allāh na katawan iyan a mataan a sakn na angias on na mbnarn ako niyo sa pzapa ako ko Allāh ka da a khatoon akn sa ginawa ko ago sii rkano a ibarat a rowar ko datar o pitharo o ama o Yūsuf a kazabar a mapia (pzabar ako ko Allāh) ka so Allāh i phangniyan sa tabang ko nganin a iphropa niyo.

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Oriyan iyan na tomiankiri ako na miniga ako ko igaan akn a paparatiayaan akn a angias ako sankoto a tmpo iran ago mataan a so Allāh na phayagn iyan so kapakaaangias akn, ogaid na di akn pipikirn o ba so Allāh na ba adn a phakatoronn iyan ko makapantag rakn a wahī a pmbatiaan, ka so btad akn na da a bali niyan sii ko ginawa ko a di sa ba adn a pakatoronn o Allāh a makapantag rakn a pmbatiaan a ayat ko Qur’ān. Ogaid na aya mapipikir akn na thataginp so Rasūlullāh [s.a.w] sa taginpn a maphakaangias ako niyan. Na ibt ko Allāh ka da pn ganat so Rasūlullāh [s.a.w] ko darpa iyan ago da pn a miakaliyo ko walay a isa bo na piakatoron o Allāh sii ko Nabi niyan so Wahī a gowani a maipos so Wahī na miakasinga so Rasūlullāh [s.a.w] sa aya dn a pagampaganay a matharo iyan na: Pakapia anka a ginawa nka hay A’ishah ka mataan a so Allāh na piakaangias ka niyan. Na pitharo rakn o ina akn a: Tindg ka ko Rasūlullāh [s.a.w] na pitharo akn a: Ibt ko Allāh ka di ako ron thindg ago da a mbantogn akn a rowar ko Allāh a Maporo ago Mala a Skaniyan i miakatoron ko kiapakaangias akn, sa piakatoron o Allāh so katharo iyan a: Mataan a so siran oto a minitalingoma iran so kabokhag na sagorompong a pd rkano, so sapolo a manga ayat langon, na gowani a pakatoronn oto o Allāh ko kiapakaangias akn na pitharo o Abū Bakr a di niyan dn phagprn so Mistah Bin Uthātah sabap ko kathonganaya iran ago so kapkhamrmri ron a: Ibt ko Allāh ka di ko dn pagprn ko oriyan o kiapanaro iyan ko kiatokasi ko A’ishah, na piakatoron o Allāh so katharo iyan a: Go di pzapa so adn a kalbihan iyan a pd rkano ago adn a kaloloagi ron sa di niyan kambgi ko madazg, sa taman ko katharo o Allāh a: Ba niyo di khabayai a karilai rkano o Allāh a so Allāh na Pairirila a Makalimoon, na pitharo o Abū Bakr a: Nkaino di! Wallāhi, ka pkhaba-bayaan ko so karilai rakn o Allāh, na piakandod iyan ko Mistah so pagpr a ipmbgay niyan on sa pitharo iyan a: Di ko ron dn papasn ankoto a pagpr iyan sa dayon sa dayon.

Pitharo o Ibn Shihāb a: Gianan i pianinggaposanan o btad ankoto a salompok a tomiokas ko A’ishah a piakambowat o al Bukhārī ago si Muslim sii ko kitab iran a Sahīh, a miakapoon a thotol ko az Zuhrī sa so Allāh i lbi a Makaggpa.