Iaan (Claim)

⌈ Cakep ⌋     ⌈ Bahasa ⌋

-🌺 IAAN 🌺-

CLAIM

(1) Cukup dah elah peraŋ. (2) Hay Raɲja, cakep dah “jaŋan kamu ‘ŋia a’apa iaŋ bukan untuk mu, biarken lisur iaŋ ‘ŋatuɲjukken mana iaŋ bener”. (3) Maka lihat dah baɲak elah peraŋ tarrapay di ranah lantar uraŋ iaŋ ‘ŋ’ŋia taʔ jelas, taʔ bardasar kabener lisur. (4) Saau Raɲja, jaŋan eŋkau ia a’apa iaŋ bukan untuk kau dan huluŋ kau. (5) Lihat dah lantar ia-maŋia ni rapay dah peraŋ maŋlulu di sela turutan iaŋ telu. (6) Suŋguh taʔ usah eŋkau 'n’naner maŋucap apa iaŋ taʔ bardasar lisur. (7) Macem paŋikut Mat ‘ɲcakepken saɲampaŋ Rusalim tu empuan Parserah, suŋguh taʔ dah cemitu. (8) Rusalim dah kaŋsar iasih untuk Paryudah dan pula kaŋsar iaŋ parnah Isa iɲjak. (9) Sedeŋ, Mekah elah rapay kaŋsar iasih Parserah, dan tiap turutan ada kaŋsar iasih ɲa m’masiŋ, biar pun kaŋsar iasih tu haɲa dah raŋsun uraŋ. (10) Namun itu dah kaseriŋan kamu sai uraŋ, ‘m’mbikin raŋsun di kamu dah. (11) Taʔ apa salagi kamu taʔ barsibeɲci. (12) Namun, pas raŋsun mu tu ‘mbuat mu barsibeɲci, pas itu dah ia rapay paɲulit. (13) Macem iaan Parserah atas Rusalim, suŋguh Kami taʔ ada ‘ɲiŋkapken cemitu, maka dah ia suruh paŋikut ɲa barputar hala.

(1) Enough of the war. (2) O Ranja, say "do not ye claim anything that is not yours, let the science of history prove what is true". (3) So look, there have been many wars in the world because of people who make unclear claims, not based on historical facts. (4) So Ranja, dost not thou claim anything that is not thine and thy people's. (5) Look, because of these claims, war continues to occur between the three religions. (6) There is really no need for thee to be clever in saying things that are not based on historical knowledge. (7) Like the followers of Muhammad who said that Jerusalem is the property of Muslims, there is really nothing like that. (8) Jerusalem is a holy city owned by the Jews and also a city that Jesus once set foot on. (9) Meanwhile, Mecca has become a holy city for Muslims, and every religion has its own holy city, even though the holy city is only a man-made concept. (10) But that is your habit as humans, making up concepts for yourselves. (11) It is okay as long as ye do not hate each other. (12) However, when your concepts make you hate each other, that's when it becomes a problem. (13) As for the Muslim claim to Jerusalem, verily We have not revealed anything like that, so he ordered his followers to turn around the Qibla.

(14) Sabener, Kami mimaŋ dah taʔ ‘ɲuruh kamu barhala ka m’mana. (15) Maka Raɲja jaŋan eŋkau turut Mat ‘ɲuruh paŋikut ɲa barhala ka tanah taranak ɲa, suŋguh Kami taʔ ada ‘ɲuruh itu ka ia pun Isa. (16) Suŋguh iaŋ ada Kami suruh ia maŋhala ka m’mana iaŋ ia seneŋi, dan pas itu ia seneŋ maŋhala ka Rumayaŋ Pantaŋ, namun bukan bartuju saada uraŋ kena cemitu. (17) Maka dah paŋikut Isa taʔ barhala ka tempat tartentu, dan bener dah itu, namun sayaŋ siida mampartuhaan ɲa. (18) Untuŋ Parserah taʔ ada mampartuhaan Mat, namun itu dah, siida barsanti buta, macem paŋikut turutan lahin a, dan pula sasa belah da tarikut tutur ‘ŋ’ŋada. (19) Maka tarhalaŋ dah siida mai tahuan baheru sempet maasih cemitu. Sempet kamu iŋin 'mbuat tanah tarada parhayaŋ sai tanah iasih, taʔ apa. Iaŋ pentiŋ kamu tahu itu bukan dah hala mu. (20) Kamu buat dah tanah tarada nda sai iasih buat ‘ŋenaŋ kaadaan da di ranah. Itu dah selasa jalan ‘ŋawas sambaŋun ranah. (21) Saau, jaŋan dah kamu ia tanah iasih turutan lahin sai tanah iasih mu iaŋ harus nirebut. (22) Sempet mimaŋ parhayaŋ da apa juɲjuŋan da tu kamu aku pula sai parhayaŋ mu, biar dah empuan tanah iasih tu ada pada nda paŋikut uraŋ tu iaŋ d’hulu, biar dah siida iaŋ maŋliŋga ɲa. Macem parbudah pada Lumbini, Parserah pada Mekah. (23) Maka, elah Kami baulihken dah Rusalim sai tanah iasih Paryudah, jaŋan lagi kamu buat siida rapay uraŋ asiŋ di tanah sabener mpuyaŋ da macem iaŋ elah nibuat Parilak dan Parserah. (24) Itu dah tanah iaŋ elah Kami jaɲjikan untuk Musa dan ibaan da. (25) Jaŋan lagi ada paŋusiran pada nda. (26) Damay dah kamu saada, suŋguh ranah ni cukup untuk mu saada.

(14) Actually, We do not order ye to orient your religion in any direction. (15) So Ranja, dost not thou follow Muhammad, who ordered his followers to orient towards the land of his birth. Indeed, We did not order that to him, nor to Jesus. (16) Indeed, We ordered him to orient towards whatever direction he liked, and at that time he liked to orient towards the Grand Mosque. but that doesn't mean everyone has to be like that. (17) So, the followers of Jesus do not orient to a particular place, and that is true, but unfortunately, they deify him. (18) Fortunately, Muslims do not deify Muhammad, but that is it, they blindly believe, like followers of other religions, and also half of them follow made-up verses. (19) So they will be prevented from new knowledge if that is still the case. If ye want to make the prophet's birthplace a holy land, that's fine. The important thing is that ye know that it is not your direction of prayer. (20) Make their birthplace sacred to commemorate their presence in the world. That is one way to maintain world civilization. (21) So, do not ye claim the holy land of other religions as your holy land that must be taken over. (22) If ye acknowledge their prophet or their master as your prophet, let the ownership of the holy land remain with their former followers, and let them guard it. (23) So, We have made Jerusalem the holy land for the Jews, and do not make them strangers in the true land of their ancestors as the Christians and Muslims have done. (24) That is the land which We promised to Moses and his people. (25) There should be no more exoduses against them. (26) Be at peace all of you, indeed this world is enough for all of you.

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(27) Jaŋan s’saraŋkep eŋkau cakep kaŋsar mana iaŋ lebih d’hulu ada taʔ barkatuɲjuk sanahu. (28) Suŋguh Kami taʔ siŋkepken itu liwat siŋkepan, kamu sandiri dah iaŋ kena ‘ŋerahu kabeneran a liwat li sasuay. (29) Pula Kami taʔ ada maɲiŋkepken di mana tempat taranak parhayaŋ lama dan partaneman da. (30) Saau jaŋan kamu tentii panahuan mai rulasih salahin kitar kalaku, lantar itu taapa b’bikinan parhayaŋ tu dah. (31) Sempet ada tutur dalem rulasih lama kitar tahuan siari iaŋ sasuay kabener sanahu kaini, suŋguh itu lantar mimaŋ tahuan itu elah ada di t’teŋah uŋer pas itu dan suŋguh uraŋ di parhiŋga turun a rulasih tu elah baraŋgar pula kitar siari. (32) Dan parhayaŋ dah uraŋ iaŋ pinteran di sela u’uraŋ sakuliliŋ da. (33) Siida taʔ duŋu dan siida hiraw, maka siida pula tahu kitar tahuan siari sasuay parhiŋga nda. (34) Maka di sela tahuan da tu ada iaŋ mimaŋ sasuay deŋan kabenar sanahu kaini, dan pun ada iaŋ idaʔ. (35) Maka, jaŋan tarceŋaŋ kamu sempet mimaŋ ada tahuri iaŋ siida masukken ka rulasih lama tu sasuay tahuan kaini. (36) Suŋguh siida dan ibaan pada parhiŋga a elah ada cukup tahuan buat ada a t’tutur tu. (37) Cemitu dah p’panurut turutan lama, sempet ada kabener sanahu iaŋ sausay apa hampir sasuay ayat rulasih da, siida ia itu sai katuɲjuk kabeneran turutan da, sempet taʔ sasuay, siida ŋ’ŋerekaw kiat buat ɲ’ɲuayken deŋan turutan da, apa parah nia lagi siida tulak kabener sanahu tu.

(27) Thou shalt never even once say which city existed first without scientific evidence. (28) Indeed, We did not reveal it through revelation, ye yourselves must find out the truth through appropriate knowledge. (29) Also We have not revealed where the old prophets were born and their tombs. (30) So don't ye believe in knowledge from the holy book other than about morals, because that might be the work of the prophet himself. (31) If there is a verse in the old scriptures about the knowledge of nature that is in accordance with modern scientific facts, it is because that knowledge was already in the middle of the society at that time and indeed people in the era when the scriptures were revealed had also thought about nature. (32) And the prophet is the smarter person among the people around them. (33) They are not stupid and they care, so they know about natural knowledge according to their time. (34) So, among their knowledge there are those who are in accordance with modern scientific facts, and there are also those who are not. (35) So, don't be surprised if there is natural knowledge that they put into the old scriptures in accordance with modern knowledge. (36) Indeed, they and the people of their time had enough knowledge for the existence of those verses. (37) That's how the followers of old religions are, they claim it as proof of the truth of their religion, if it doesn't fit, they look for ways to match it with their religion, or even worse they reject the scientific fact.

(38) Suŋguh iaan macem ini dah iaŋ iaŋ ada ‘mbuat turutan da rapay nurak. (39) Jaŋan dah kamu rapay nurak cemitu. (40) Suŋguh Raɲja, jaŋan eŋkau masukken panahuan iaŋ taʔ Kami siŋkepken ka kau ka dalem Jaluray. (41) Suŋguh eŋkau mimaŋ dah sasa parcermat, eŋkau tu partahura, namun jaŋan eŋkau kaudekken siŋkepan Mi deŋan kabener sanahu iaŋ eŋkau tahu. (42) Suŋguh tahuan kau tarbates, sedeŋ tahuan Mi taʔ tarbates, maka jaŋan eŋkau taruh k’kabener sanahu kaini iaŋ eŋkau tahu tu ka Jaluray ni, lantar k’kabener sanahu salalu barkembaŋ sasuay capayan lian di sapaɲjaŋ parhiŋga, dan ia sahatur a taʔ barulih tarkaku dalem rulasih. (43) Lantar, elah tampak di eŋkau panurut turutan lama barhia ka rulasih da, sahiŋga ali nda mati. (44) Maka jaŋan dah paŋikut kau tarjerumus ka dalem kabuŋulan iaŋ sama. (45) Tarcual c’cerakep lama iaŋ Kami siŋkepken ka kau, itu dah b’baraapa tahuan buni iaŋ Kami siŋkepken ka kau, mimaŋ dah p’parhayaŋ lama tu ada, dan di sela nda elah ada cerakep da iaŋ kabur, maka Kami siŋkepken ka kau sakilas kitar carakep hidup da, biar ibaan tahu saɲampaŋ Kami turunken p’parhayaŋ di m’mana. (46) Dan suŋguh eŋkau, Raɲja, pun elah barjumpa sasapar da. (47) Maka biar dah Kami jejekken itu dalem Jaluray, barikut sasapar biɲcaŋ kau deŋan da. (48) Biar uraŋ tahu eŋkau tarhubuŋ deŋan p’pand’hulu kau di banua.

(38) It is claims like this that actually make their religion tacky. (39) Don't ye be tacky like that. (40) Really Ranja, dost not thou put knowledge that We did not reveal to thee into Jeluray. (41) Thou art indeed a scientist, thou art a chemist, but do not mix Our revelation with the scientific facts thou knowest. (42) Thy knowledge is really limited, while Our knowledge is unlimited, so do not put the modern scientific facts that thou knowest into this Jeluray, because scientific facts always develop according to the results of studies throughout the ages, and they should not be allowed frozen in the scriptures. (43) Because, it has appeared to thee that followers of old religions are fanatical about their scriptures, so that their logic is dead. (44) So don't let thy followers fall into the same dumbness. (45) Except for the old stories that We revealed to thee, that is some of the occult knowledge that We revealed to thee, indeed the old prophets do exist, and among them there are their obscure stories, so We revealed to thee a glimpse of their life stories, so that mankind knows that We send down prophets everywhere. (46) And thou, Ranja, hast also met some of them. (47) So let Us record that in Jeluray, as well as some of thy conversations with them. (48) So that people know thou art connected with thy predecessors on earth.

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(49) Sempet siida bartaɲa apa katuɲjuk a eŋkau parnah barjumpa p’parhayaŋ d’hulu? maka sahut dah “aku barjumpa siida deŋan jalan iaŋ Hiyaŋ kahendaki, ia dah liwat utek ku.” (50) Maka Raɲja, jaŋan eŋkau b’bikin cerakep iaŋ taʔ masuk sihulu, suŋguh eŋkau tahu parjumpaan kau deŋan da tu satu iaŋ tarrapay sasaŋali. (51) Ia dateŋ liwat geɲar dan geɲar tu elah tartampaki. (52) Iaŋ eŋkau geɲar tu tiau dan Kami talegas itu. (52) Saau iaan Raɲja sai parhayaŋ tu bukan dah akuan tipu. (53) Elah ada dah r’raɲja kaparhayaŋan pada ɲa dan elah ada campur taŋan amin raya di saitu. (54) Maka ini dah tuɲjukan kahasih sayaŋ, iaŋ maɲeru, iaŋ taʔ aken layu.

(49) If they ask what proof dost thou have that thou metst the prophets of the past? then reply, "I met them in the way that God wanted, namely through my brain." (50) So Ranja, dost not thou make up stories that don't make sense, thou really knowest that thy meeting with them was something that happened logically. (51) It comes through feeling and that feeling has been visualized. (52) What thou feelst is valid and We affirm it. (53) There were signs of prophecy in herm and there was intervention of the universe in it. (54) So, this is the teaching of love and compassion, which calls out, and which will not wither.