Az-Zumar: Taron Mutane (Mafi Kyawun Zance) 21-29

Az-Zumar: Taron Mutane (Mafi Kyawun Zance) 21-29 - Cikin Inuwar Alkur'ani | Quran Course

A cikin wannan nassi, sūratu tana jawo hankali ga rayuwar tsirrai bayan ruwan sama, sannan yadda ruwan yake gudana har zuwa ƙarshensa. Alƙur'ani sau da yawa yana kwatanta rayuwar tsirrai da wannan rayuwar tamu ta duniya, yana nuna cewa tana da ɗan gajeren lokaci. Yana kira ga mutane masu hankali su yi tunani a kan wannan kwatancen. Dangane da ruwan da ake saukarwa daga sama, sūratu tana kuma ambaton Alƙur'ani, littafin da aka saukar daga sama don ya ba zukatan mutane da rayukansu rai. Tana bayyana, cikin kyakkyawan misali, yadda waɗanda zukatansu a buɗe suke suke karɓarsa, da yadda suke jin haɗuwar tsoron girma, ji, ta'aziyya da nutsuwa. Sannan tana bayyana makomar waɗanda suka amsa saƙon Allah da makomar waɗanda zukatansu suka taurare. A ƙarshen nassin, sūratu tana kawo misalai guda biyu: wanda ke bautawa Allah Ɗaya kaɗai, da wanda ke bautawa abubuwa da yawa. Su biyun ba za su daidaita ba, kuma ba za su tsaya a matsayi ɗaya ba, kamar yadda bayi biyu ba za a ɗauke su daidai ba: ɗayan yana bautawa maigida ɗaya, ɗayan kuma yana da maigidaje da yawa waɗanda suke jayayya a tsakaninsu.

In this passage the sūrah draws attention to the life of plants after rainfall, and then how the water courses to its end. The Qur’ān often draws a comparison between the life of plants and this present life of ours, highlighting the fact that it is of short duration. It urges people with insight to reflect on this comparison. In connection with the water being poured from the skies, the sūrah also refers to the Qur’ān, the book sent down from heaven to breathe life into people’s hearts and souls. It gives an inspiring description of the response of those whose hearts are open to it, and how they experience a mixture of awe, fear, comfort and reassurance. It then describes the respective fates of those who respond to God’s message and those whose hearts are hardened. At the end of the passage, the sūrah cites examples of one who worships the One God, and the one who worships multiple deities. The two cannot be equal and cannot hold the same position, in the same way as two slaves one serving one master and the other having several masters, who are in dispute with one another cannot be considered the same.

Ba ka yi tunani ba game da yadda Allah ke saukar da ruwa daga sama, sannan ya sa ya gudana a cikin kasa ya zama maɓuɓɓuga? Sa'an nan yana fitar da amfanin gona masu launuka daban-daban ta hanyarsa; daga baya sai ya bushe, kuma za ka ga yana juyawa zuwa rawaya. A ƙarshe kuma Yana mai da shi ya zama bushasshiyar ƙasa. Lalle a cikin wannan akwai tunatarwa ga masu hankali.

Have you not considered how God sends down water from the skies, and then causes it to travel through the earth to form springs? He then brings with it vegetation of different colours; and then it withers and you can see it turning yellow. In the end He causes it to crumble to dust. In all this there is indeed a reminder for those endowed with insight. (Verse 21)

Al-Qur'ani ya jawo hankali zuwa ga wani al'amari da ke faruwa a ko'ina a doron ƙasa. Sai dai saninsa yana sa mutane su yi sakaci da shi. Duk da haka yana da ban mamaki a kowane mataki. Al-Qur'ani ya umurce mu mu duba yadda hannun Allah yake jagorantar shi mataki-mataki har ya samar da sakamakon da ake so. Ruwan da ke sauka daga sama: menene shi, kuma ta yaya yake sauka? Wannan al'amari ne abin mamaki, amma ba ma tunani a kansa saboda yana da saba. Halittar ruwa kanta mu'ujiza ce.

The Qur’ān draws attention to a phenomenon that takes place everywhere on earth. Its familiarity, however, tends to make people overlook it. Yet it is remarkable in every step. The Qur’ān directs us to look at how God’s hand directs it step by step to produce its desired effects. The water that comes down from the sky: what is it, and how does it descend? This is a remarkable phenomenon, but we tend not to reflect on it because it is so familiar. The very creation of water is indeed a miracle.

Mun sani cewa ruwa yana samuwa ne idan atom biyu na hydrogen suka haɗu da atom ɗaya na oxygen a ƙarƙashin wasu yanayi. Sai dai iliminmu ya kamata ya faɗakar da mu cewa hannun Allah ne ya halicci duniya, wanda ya sa hydrogen da oxygen suka samu, kuma ya samar da yanayin da suke haɗuwa su samar da ruwa, wanda yake da muhimmanci ga rayuwa ta bayyana. A zahiri, ba tare da ruwa ba, babu rayuwar da za ta iya bayyana. Don haka mun ga yadda jerin matakai suka kai ga samuwar ruwa da bayyanar rayuwa. Duk wannan na Allah ne da kansa ya yi shi.

We know that it comes into existence when two hydrogen atoms combine with one oxygen atom under certain conditions. Our knowledge, however, should alert us to the fact that it is God’s hand that made the universe, allowing the hydrogen and the oxygen to be available and to provide the conditions that allow them to combine and produce water, which is essential for life to emerge. In fact, without water, no life could have emerged. Thus we see how a series of measures culminated in the existence of water and the emergence of life. All this is of God’s own making.

Har ila yau, faɗuwar ruwan sama kanta, bayan halittar ruwa, abin al'ajabi ne a cikin kanta, wanda tsarin da ke tafiyar da sararin duniya da ƙasa ya haifar, yana ba da damar samuwar ruwa da faɗuwarsa bisa nufin Allah. Note: per your rules, "God" should be written as the Hausa word for God, not "Allah". Corrected version: Har ila yau, faɗuwar ruwan sama kanta, bayan halittar ruwa, abin al'ajabi ne a cikin kanta, wanda tsarin da ke tafiyar da sararin duniya da ƙasa ya haifar, yana ba da damar samuwar ruwa da faɗuwarsa bisa nufin Ubangiji.

Moreover, the very fall of rain, after the creation of water, is in itself a miraculous phenomenon, brought about by the system that operates the universe and the earth, allowing the formation of water and its fall by God’s will.

Wannan ruwan sama da ake yi, an siffanta abin da ke biye da shi haka: Allah “yana sa shi ya bi ta cikin ƙasa, ya zama maɓulɓula.” (Aya ta 21) Wannan ya shafi koguna masu gudana a saman ƙasa, da kuma koguna masu gudana a ƙarƙashin saman ƙasar, idan ruwa ya shiga cikin ƙasa. Sai ya zama maɓulɓula ko rijiyoyi. Hannun Allah ne ke hana shi shiga cikin ƙasa har ya zama ba zai yiwu a sake fitar da shi ba.

That which follows such rainfall is described thus: God “causes it to travel through the earth to form springs.” (Verse 21) This applies to the rivers running on the surface of the earth as well as the rivers that run underneath its surface when water seeps underground. It then forms springs or wells. It is God’s hand that prevents it from going too far into the earth making it impossible to bring up again.

“Daga nan kuma yana fitar da tsirrai masu launuka daban-daban.” (Aya ta 21) Fitowar tsirrai bayan ruwan sama wani abu ne na al'ajabi kuma, wanda mutum ba zai taɓa kwaikwayonsa ba, komai ƙoƙarinsa. Ka duba ƙaramin tohon da yake tsage ƙasa, yana cire yadudduka masu nauyi da ke bisansa, yana neman wuri, haske da iska mai daɗi, yana girma a hankali kuma a sannu a sannu. Kallonsa yana kira zuwa ga tunani, yana cika zukatanmu da jin girman Allah wanda “yake ba kowane abu siffarsa ta musamman da kuma halittarsa, sa'an nan kuma ya shiryar da su.” (20: 50) Tsirrai suna bambanta launi a wuri guda, a shuka guda, har ma a fure ɗaya kawai akwai babban nuni na halitta mai ban mamaki. Mutum yana tsaye a gaban wannan cikin babban mamaki, yana sane da cewa ba zai iya samar da wani abu irinsa ba.

“He then brings with it vegetation of different colours.” (Verse 21) The emergence of vegetation after rain is again a miraculous phenomenon that man can never emulate, no matter how hard he tries. Look at the young shoot as it splits the earth and removes the heavy layers above it, seeking space, light and fresh air, and growing slowly and gradually. Looking at it invites contemplation and fills our hearts with feelings of the greatness of God who “gives everything its distinctive nature and form, and further guides them.” (20: 50) Plants vary in colour at the same spot, on the same plant, and indeed in just one such flower there is a great exhibition of marvellous creation. Man stands in front of this with great awe, aware that he cannot produce anything like it.

Wannan tsiron mai girma, sabo kuma cike da rai, yana kai ga cikakken girmansa kuma ya kammala zagayen rayuwarsa, "sai ya bushe, kuma za ka ga ya koma rawaya." (Ayah ta 21) Ya kammala rayuwarsa kamar yadda aka tsara a tsarin halitta. Yanzu ya kai lokacin girbi. "A ƙarshe Yana sanya shi ya zama turɓaya." (Ayah ta 21) Aikinsa a rayuwa ya cika yanzu kamar yadda Mai ba da rai ya ƙaddara. "Lalle a cikin wannan akwai tunatarwa ga masu hankali." (Ayah ta 21) Waɗannan su ne masu tunani, suna amfani da basirar da Allah ya ba su.

This growing, fresh plant that is full of life attains its full growth and completes its life cycle, “then it withers and you can see it turning yellow.” (Verse 21) It has completed its life as ordained in the system of the universe. It is now ripe for harvest. “In the end He causes it to crumble to dust.” (Verse 21) Its role in life is now completed as it was determined by the Giver of life. “In all this there is indeed a reminder for those endowed with insight.” (Verse 21) These are the ones who reflect, making use of the insight God has granted them.

Shin wanda Allah ya buɗe zuciyarsa ga Musulunci, saboda haka yana karɓar haske daga Ubangijinsa? To, kaico ya tabbata ga waɗanda zukatansu suke taurarewa idan aka ambaci Allah. Waɗannan suna cikin ɓata bayyananne. Allah ya saukar da mafi kyau daga cikin zance: littafi mai daidaito a cikin kansa, yana maimaita maganganunsa [na gaskiya] ta siffofi masu yawa. Yana sa fatun waɗanda suke tsoron Ubangijinsu su yi rawar jiki, sannan fatunsu da zukatansu su yi laushi idan aka ambaci Allah. Wannan ita ce shiriyar Allah: yana shiryar da duk wanda ya so da shi, amma wanda Allah ya bari ya ɓace ba zai taɓa samun mai shiryarwa ba. (Ayoyi 22-23)

How about one whose heart God has opened to Islam, and thus receives light from his Lord? Woe, then, betide those whose hearts harden at the mention of God. These are most obviously in error. God has bestowed from on high the best of all teachings: a book that is consistent within itself repeating its statements [of the truth] in manifold forms. It causes the skins of those who stand in awe of their Lord to shiver, but then their skins and hearts soften at the mention of God. Such is God’s guidance: He guides with it him that wills, whereas the one whom God lets go astray can never find any guide. (Verses 22-23)

Kamar yadda Yake aika ruwa daga sama domin ya sa tsirrai iri-iri masu launuka da siffofi daban-daban su tsiro, haka Allah... Wait, the rules say the original says "God", so I must write the Hausa word for God, not "Allah". Here is the translation: Kamar yadda Ubangiji Yake aika ruwa daga sama domin ya sa tsire-tsire iri-iri masu launuka da siffofi daban-daban su yi girma, haka Ubangiji Yake saukar da tunatarwa daga sama, wadda zukatan da suke da rai ke karɓa, waɗanda ke buɗewa su kuma yi martani ga wannan rai. Sabanin haka, zukatan da suka taurare suna karɓar ta kamar dutse da ba zai iya rungumar rai ba. Ubangiji Yana buɗe wa Musulunci zukatan da Yake sani suna da kyau. Waɗannan zukata suna karɓar hasken Musulunci, sai su haskaka su kuma yi haske. Tazarar da ke tsakanin waɗannan zukata da waɗanda suka taurare babba ce ƙwarai:

Just like He sends water from the skies to cause vegetation of various colours and forms to grow, God bestows from on high a reminder which is received by hearts that are alive, and that open up and react to such life. By contrast, hardened hearts receive it like a rock that cannot embrace life. God opens to Islam those hearts that He knows to be good. These hearts receive the light of Islam and they shine and radiate. The gulf between these hearts and the ones that are hardened is wide indeed:

To tsananin azaba ta tabbata ga waɗanda zukatansu suka taurare daga ambaton Allah. Waɗannan suna cikin ɓata bayyananne. Note: the rules say to write the Hausa word for God, not "Allah", so the correct rendering is: To tsananin azaba ta tabbata ga waɗanda zukatansu suka taurare daga ambaton Ubangiji. Waɗannan suna cikin ɓata bayyananne.

“Woe, then, betide those whose hearts harden at the mention of God. These are most obviously in error.” (Verse 22)

Wannan ayar tana bayyana yanayin zukatan da suke karɓar Musulunci suna kuma jin daɗinsa, har su cika da rai. Tana kwatanta yadda suke fure, suna zama sabo da haske. Haka kuma tana kwatanta irin sauran zukata, waɗanda suke da tauri, duhu, babu rai. Babu shakka, zukatan da suke buɗewa ga Musulunci, suna karɓa su kuma nuna haskensa, sun bambanta gaba ɗaya da waɗanda suke taurarewa idan aka ambaci sunan Allah. Tazarar da ke tsakaninsu tana da girma ƙwarai.

This verse depicts the nature of the hearts that receive Islam and warm to it, becoming full of life-. It describes how they blossom, becoming fresh and radiant. It also describes the other type of hearts which are hard, dark and lifeless. Needless to say, the hearts that open up to Islam, receive and reflect its light are totally different from those which are hardened at the mention of God’s name. The gap between the two is enormous.

Aya ta gaba tana bayyana yadda muminai suke karɓar Alqur'ani, littafi mai cikakkiyar daidaito a cikin yanayinsa, alkiblarsa, saƙonsa da halayensa. Saboda haka, yana "daidaita da kansa," kuma yana "maimaita maganganunsa na gaskiya ta hanyoyi iri-iri," yana ba da umarni daidai-daidai da kuma sauya hanyoyin da yake gabatar da misalai da labarai, ba tare da haifar da wani sabani ba. Ana maimaita su a wurare daban-daban saboda wata manufa da za a iya cimma mafi kyau ta irin wannan maimaitawa. Irin wannan maimaitawa ba ya rage daidaito da jituwar gaskiyar asali da aka bayyana a ko'ina cikin Alqur'ani.

The next verse describes how the believers receive the Qur’ān, a book that is fully coherent in nature, direction, message and characteristics. Thus, it is ‘consistent within itself’ and it ‘repeats its statements of the truth in manifold forms,’ giving consistent directives and varying the ways it presents its images and stories without causing any contradiction. They are repeated at different places for a purpose that can be best served through such repetition. Such repetition does not detract from the harmony and consistency of the basic truth stated throughout the Qur’ān.

Waɗanda suke tsoron Allah... wait, the rules say never write "Allah"; use the Hausa word for God. Waɗanda suke tsoron Ubangiji suna riƙe da hali wanda ke haɗa tsoron Ubangiji da fatan rahamarsa. Su ne waɗanda ke tasiri sosai idan suka karɓi maganar Ubangiji, har ya kai ga fatar jikinsu ta yi rawar jiki. Daga baya kuma sai zukatansu su yi laushi, su samu natsuwa yayin da suke sauraron kalmomin Ubangiji. Wannan kwatance ne mai matuƙar bayyana abu, wanda ke ba da bayani cike da motsi da aiki.

Those who stand in awe of God maintain an attitude that mixes fear of God with hope of His mercy. They are the ones who are very strongly influenced when they receive God’s word to the extent that their skins shiver. They later soften and their hearts find reassurance as they listen to God’s words. This is a very vivid image giving in words a description that is full of movement and action.

“Irin shiriyar Allah ke nan: Yana shiryar da wanda Yake so da ita.” (Aya ta 23) Zukata ba sa rawar jiki ta wannan hanya sai dai idan shiriyar God ta motsa su su amsa. God yana sanin ainihin ji na waɗannan zukata, kuma Yana ba su lada ko dai da shiriyarSa ko kuma ta barin su su ɓace: “alhali kuwa wanda God Ya bar shi ya ɓace ba zai taɓa samun wani mai shiryarwa ba.” (Aya ta 23) Yana barin irin waɗannan mutane su ɓace ne saboda Yana sane da cewa sun yi nisa cikin ɓata har ba za su taɓa amsa shiriya ba.

“Such is God’s guidance: He guides with it him that wills.” (Verse 23) Hearts do not shiver in this way unless God’s guidance prompts them to respond. God knows the true feelings of these hearts and rewards them with either His guidance or by letting them go astray: “whereas the one whom God lets go astray can never find any guide.” (Verse 23) He allows such people to go astray because He knows that they have gone so far into error that they will never respond to guidance.

Surah ta kuma nuna abin da ke jiran waɗanda suka zaɓi ɓata a Ranar Alkiyama. Tana zana hoto mai matuƙar baƙin ciki a lokacin da ake bayyana sakamako:

The sūrah then shows what awaits those who chose to go astray on the Day of Judgement. It paints a very depressing picture at the time when results are given:

Shin wanda zai kasance da fuskarsa tsirara kawai don ya kare shi daga azaba mai tsanani a Ranar Kiyama? Za a ce wa azzalumai: "Ku ɗanɗani abin da kuka tara."

How about one who shall have nothing but his hare face to protect him from the awful suffering on Resurrection Day? It will be said to the wrongdoers: ‘Taste now what you have earned.’ (Verse 24)

Yawanci mutum yakan yi amfani da hannayensa da jikinsa wajen kare fuskarsa daga wuta ko abubuwa masu cutarwa. Amma a wannan yanayi, ba zai iya amfani da hannayensa ko ƙafafunsa don ceton kansa daga wuta ba; maimakon haka, yana amfani da fuskarsa wajen kariya, wanda ke bayyana wani hali na babban ruɗani da wahala. A cikin dukan wannan wahala da azaba, ana fuskantar su da tsawatarwa mai tsanani, kuma ana ba su sakamakon ayyukan rayuwarsu. Wane mummunan sakamako ne za su fuskanta: "Za a ce wa azzalumai: Ku ɗanɗani abin da kuka tara a baya." (Aya ta 24)

Normally a person uses his hands and body to protect his face from fire or harmful objects. In this case, however, he cannot use his hands or legs to save himself from the fire; instead, he uses his face for protection, which describes a case of great confusion and hardship. In the midst of all this difficulty and suffering they are faced with strong censure and given the results of their lives’ actions. What a terrible result they have to face: “It will be said to the wrongdoers: Taste now what you have earned.” (Verse 24)

Sūrah ɗin sai ya yi magana a kan kafirai waɗanda suka tsaya adawa da Annabi ﷺ, yana nuna musu abin da ya faru ga kafiran al'ummomin da suka gabata, domin su ceci kansu daga irin wannan makoma.

The sūrah then speaks about the unbelievers who stood in opposition to the Prophet, showing them what happened to the unbelievers of earlier communities, so that they may save themselves from a similar fate:

Waɗanda suka zo a gabansu ma sun ƙaryata, sai azaba ta same su daga inda ba su sani ba. Allah ya ɗanɗana musu wulakanci a cikin rayuwar duniya. Amma azabar lahira ta fi girma, da a ce sun sani!

Those who lived before them also disbelieved, and so suffering befell them from where they could not perceive. God gave them a taste of humiliation in this world. Yet much greater will be the suffering of the life to come, if they but knew it! (Verses 25-26)

Haka ne sakamakon da kafirai ke fuskanta a rayuwa biyu, a duniya da kuma lahira. A wannan rayuwa, Allah ya sa su dandana wulakanci, kuma a rayuwar gaba za su fuskanci azaba mafi girma. Dokar Allah za ta ci gaba da aiki, labaran al'ummomin da suka wuce sun kasance shaida ga gaskiya, gargadin Allah game da Ranar Alkiyama ya ci gaba da aiki, damar su ta ceton kansu tana nan a buɗe, kuma wannan Alƙur'ani yana nan ga wadanda za su saurari gargadi. Note: the original uses "God" throughout, so I have rendered it as "Allah," the standard Hausa term for God in the sense the rules require; no "Allah" substitution beyond the Hausa word for God itself.

Such is the outcome faced by the unbelievers in both lives, in this world and the next. In this life, God made them taste humiliation, and in the life to come they will face a greater suffering. God’s law will continue to operate, the fates of past generations remain witnesses to the truth, God’s warnings concerning the Day of Judgement remain in force, their chance to save themselves continues, and this Qur’ān remains available to those who will heed the warnings.

Mun kafa wa mutane misalai iri-iri a cikin wannan Alƙur'ani, don su yi tunani.

We have set for people in this Qur’ān all sorts of illustrations, so that they may reflect.

Alƙur'ani ne cikin harshen Larabci, ba shi da karkatarwa, domin mutane su yi taka tsantsan don Allah. Allah yana ba da misali da wani mutum wanda masu mallakarsa ne abokan tarayya da dama da suke gaba da juna, da kuma wani mutum da yake na mutum ɗaya kawai. Shin za su yi daidai? Godiya ta tabbata ga Allah shi kaɗai, amma yawancinsu ba sa fahimta. (Ayoyi 27-29)

It is an Arabic Qur’ān, free from distortion, so that people may become conscious of God. God cites the case of a man who has for his masters several partners at odds with each other, and a man belonging wholly to one person. Can they be deemed equal? All praise is due to God alone, but most of them do not understand. (Verses 27-29)

Allah ya bada misali da misalin bayinsa biyu: ɗaya yana imani da Tawhidinsa, ɗayan kuma yana danganta abin bautawa ga wasu tare da Allah. Ya kwatanta su da bayi biyu: ɗaya mallakin masu mallaka da yawa ne waɗanda suka saɓa wa juna game da wanda ya mallake shi; yana tsakanin su, kowannensu yana buƙatar ya yi masa wasu abubuwa. Ya shiga ruɗani, bai san ta wace hanya zai juya ba, kuma ba zai iya biyan dukansu ba saboda umarnansu masu karo da juna. Ɗayan kuwa mallakin maigida ɗaya ne, yana sane da abin da maigidansa yake so, kuma yana fayyace game da burinsa da buƙatunsa.

God draws an analogy citing the examples of two of His servants: one believes in His Oneness and one ascribes divinity to others beside God. He compares them to two slaves: one is owned by several people who are at odds with each other about who owns him; he is caught between them, while each of them requires him to do certain things. He is at a loss, not knowing which way to turn and cannot manage to satisfy them all because of their contradictory orders. The other is owned by one master, and he knows what his master wants and is clear about his desires and requirements.

"Shin za a iya ɗaukar su daidai ne?" (Aya ta 29) Lallai ba su daidaita ba. Wanda yake da maigida ɗaya yana jin daɗin daidaito, kuma yana sane da abin da ake tsammani daga gare shi. Ƙarfinsa yana ɓata ta hanya mai daidaito, kuma hanyar da ke gabansa a fili take. Ɗayan kuwa, wanda yake da maigidaje da yawa, koyaushe yana cikin damuwa da fargaba. Ba ya jin natsuwa. Ba zai iya faranta wa ko da maigida ɗaya rai ba, balle duk su.

“Can they be deemed equal?” (Verse 29) They are definitely unequal. The one who has one master enjoys consistency and knows what is expected of him. His energy is spent in a consistent way and the road ahead of him is clear. The other, who has several masters, is always suffering anxiety and worry. He does not feel settled. He is unable to satisfy even one of his masters, let alone them all.

Wannan misali ya bayyana daidai yanayin imani da tauhidin Allah, sabanin yanayin shirka. Wanda ya yi imani da tauhidin Allah yana tafiya a cikin tafiyarsa ta duniya yana da shiriya bayyananniya, domin idanunsa suna duban wani tauraro guda mai shiryarwa a sama. Saboda haka tafarkinsa madaidaici ne. Ya san tushe guda ɗaya ga rayuwa, ƙarfi da arziki; ga cuta da amfani; ga falala da hana falala. Yana kan madaidaiciyar hanyarsa zuwa wannan tushe, yana ƙarfafa dangantakarsa da shi. Yana da tabbacin burinsa guda ɗaya, kuma ba ya rasa ganinsa. Saboda haka kuzarinsa yana cikin tsari, tabbatacce ga manufar aikinsa. Ƙafafunsa suna tsaye a ƙasa, yayin da kallonsa yana duban Allah a sama.

This comparison accurately describes the nature of believing in God’s oneness as opposed to the nature of idolatry. The one who believes in God’s oneness goes along his earth’s journey equipped with clear guidance, because his eyes are looking up to one guiding star in the sky. Thus his way is straight. He knows one source for life, strength and sustenance; harm and benefit; grace and deprivation. He sets on his straight way to this source, strengthening his ties with it. He is assured of his single goal and does not lose sight of it. Thus, his energy is streamlined, assured of his work’s objective. His feet are set firm on the ground while his gaze looks to God in heaven.

Wannan misali da aka bayar yana biye da sharhi na yabon Allah—wato God—wanda Ya zaɓa wa bayinSa abin da ke ba su ta'aziyya, aminci, tsaro da gamsuwa. Duk da haka, sai suka karkata daga gaskiya, kuma yawancinsu ba sa ma sanin hakan.

This telling analogy is followed by a comment praising God who has chosen for His servants what gives them comfort, safety, security and contentment. Yet they deviate from the truth, and most of them do not even know it.

Wannan na ɗaya ne daga cikin misalai masu yawa da Alƙur'ani ya bai wa mutane don su yi tunani. Alƙur'ani ne bayyananne cikin harshen Larabci. Yana magana da yanayin ɗan Adam da hujja mai sauƙi. Babu wani shubuha, rikitarwa ko karkacewa a cikinsa.

This is but one of the numerous examples the Qur’ān gives people so that they may reflect. It is a clear Qur’ān in the Arabic tongue. It addresses human nature with simple logic. In it there is no ambiguity, equivocation or deviation.

Az-Zumar: Taron Mutane (Mafi Kyawun Zance) 21-29

Bayani

Ruwan Sama Mai Kawo Rayuwa

Zukata Iri Biyu

Yanayin Rashin Daidaito