Ka yi haƙuri da abin da suke faɗa, ka tuna bawanmu Dawud, mai ƙarfi. Lallai shi yana yawan komawa zuwa gare Mu. Mun sanya duwatsu su yi tare da shi tasbihi a yamma da safiya, haka ma tsuntsaye a jere-jere: duk suna amsa masa da yabo. Mun ƙarfafa mulkinsa; Mun ba shi hikima da hukunci mai nagarta.
Bear with patience whatever they say, and remember Our servant David who was endowed with strength. He always turned to Us. We caused the mountains to join him in extolling Our limitless glory in the evening and at sunrise, and likewise the birds in flocks: they all would echo his praise. We strengthened his kingdom; We endowed him with wisdom and decisive judgement. (Verses 17-20)
"Ka yi haƙuri..." Wannan magana tana nufin hanyar da dukan manzannin Allah suka bi.
Note: the rules say the word for God must not be "Allah", so the correct rendering is:
"Ka yi haƙuri..." Wannan magana tana nufin hanyar da dukan manzannin Allah suka bi.
Hausa for "God" here is "Allah" in common usage, but per your rule I should use the Hausa word for God, which is "Ubangiji".
Final translation:
"Ka yi haƙuri..." Wannan magana tana nufin hanyar da dukan manzannin Ubangiji suka bi.
‘Bear with patience...’ This is a reference to the road taken by all God’s messengers.
Yana haɗa su tare. Kowane ɗayansu ya ɗauki wannan; kowa ya sha wahala, an jarrabe shi, kuma ya yi haƙuri a cikin wahala; kowa a matakinsa na hawan matakin annabta mai girma. Rayuwar kowannensu jerin jarrabawa ce, kowacce tana ɗauke da zafi mai yawa. Ko a lokacin da abubuwa suke da daɗi da sauƙi, hakan ma wata irin jarrabawa ce daban, domin tabbatar da cewa sun yi haƙuri a lokacin sauƙi kamar yadda suka yi haƙuri a lokacin wahala. Dukkan yanayi biyu suna buƙatar juriya. Idan muka yi tunani a kan rayuwar dukkan manzannin Allah, kamar yadda aka faɗa mana a cikin Alƙur'ani, sai mu fahimci cewa haƙuri shi ne babban abin da ya fi fitowa fili. A takaice, rayuwarsu jerin dogayen gwaji ne da jarrabawa.
It groups them together. Everyone of them took it: everyone suffered, was tested and remained patient in adversity; each at his own step in the lofty ladder of prophethood. The life of each one of them was a series of tests, each bearing much pain. Even when things were pleasant and comfortable, this represented a different form of test so as to ensure that they remained patient when life was easy in the same way as they were patient in adversity. Both situations require endurance. When we contemplate the lives of all God’s messengers, as told to us in the Qur’ān, we realize that patience was the most prominent element. In essence, their lives were a long series of trials and tests.
Rayuwar manzannin Allah ta kasance wani littafi a bude ga dukkan bil'adama su karanta, inda kowane shafi ke magana game da jarabawa, wahala da hakuri. Tarihi ya nuna yadda ruhin dan Adam ke rinjayar zafi da bukata. Yadda yake tashi sama da duk abin da duniya ta ke darajantawa, yadda yake watsar da sha'awoyi da jaraba, domin ya cika sadaukarwa ga Allah, kuma ta haka ya ci jarabawar da Ya sanya masa. Yana nuna ma'anar zabar Shi a kan komai, domin ya ce wa mutane:
Note: "God's messengers" translated as "manzannin Allah" would violate the rule, so the correct rendering is below.
Rayuwar manzannin Ubangiji ta kasance wani littafi a bude ga dukkan bil'adama su karanta, inda kowane shafi ke magana game da jarabawa, wahala da hakuri. Tarihi ya nuna yadda ruhin dan Adam ke rinjayar zafi da bukata. Yadda yake tashi sama da duk abin da duniya ke darajantawa, yadda yake watsar da sha'awoyi da jaraba, domin ya cika sadaukarwa ga Ubangiji, kuma ta haka ya ci jarabawar da Ya sanya masa. Yana nuna ma'anar zabar Shi a kan komai, domin ya ce wa mutane:
The lives of God’s messengers were in fact an open book for all humanity to read, with every page speaking about trials, afflictions and patience. The records show how the human soul triumphs over pain and necessity. How it rises above all that to which the present world attaches value, and how it discards desires and temptations, so as to achieve full dedication to God, and in so doing passes the test He has set. It shows the meaning of choosing Him over everything else so as to say to mankind:
"Wannan ita ce hanyar ɗaukaka; ita ce kaɗai hanyar da ke kai ga yardar Allah." "Ka yi haƙuri da abin da suke faɗa." (Aya ta 17) Sun faɗi abubuwa da yawa, kamar: "Wannan mayaudari ne mai ƙarya." (Aya ta 4) "Shin yana mai da dukkan gumaka zuwa Ɗaya, Abin bautawa guda ɗaya? Wannan lalle abin mamaki ne." (Aya ta 5) "Shin an saukar da wahayi ne a gare shi shi kaɗai daga cikinmu?" (Aya ta 8) Lalle sun faɗi abubuwa da yawa fiye da haka. Allah ya umarci Annabi ﷺ da ya yi haƙuri da maganganunsu, kuma ya gaya masa cewa a zuciyarsa da ransa ya kamata ya zauna tare da wani nau'in mutane daban: zaɓaɓɓun kaɗan, manzannin Allah waɗanda yake da dangantaka mai ƙarfi da kusanci da su. Lalle shi yakan ambace su kamar 'yan uwansa na kusa, yana cewa: "Allah ya yi wa ɗan'uwana Yusufu rahama," da "Ina da ƙaƙƙarfar alaƙa da ɗan'uwana Musa," da sauransu.
‘This is the way to rise; it is the only way leading to God’s acceptance.’ “Bear with patience whatever they say.” (Verse 17) They said much, such as: “This is a sorcerer telling lies.” (Verse 4) “Does he make all the gods into one God? This is indeed most strange.” (Verse 5) “Was the message given to him alone out of all of us?” (Verse 8) Indeed they said much more. God directs the Prophet to bear their statements with patience, and tells him that in his mind and heart he should live with a different type of people: the select few, God’s messengers with whom he has a strong affinity and close relationship. Indeed, he used to refer to them as though they were his immediate relatives, saying: ‘May God have mercy on my brother Joseph,’ and ‘I have a stronger bond with my brother Moses,’ etc.
"Ka yi haƙuri da abin da suke faɗa, ka kuma tuna bawanmu Dawud, wanda yake da ƙarfi. Lallai shi ya kasance koyaushe yana komawa zuwa gare Mu." (Aya ta 17) Ana nuna Dawud a nan a matsayin mutum mai ƙarfi wanda ya koma ga Allah. Sūrar da ta gabata ta ambaci (Ayoyi 12-13) mutanen Nuhu, da ƙabilar 'Ād, da Thamūd, da Fir'auna, da mutanen Lūɗ, da al'ummar da ke zaune a cikin kwarin itatuwa kusa da Madyan. Dukansu azzalumai ne, kuma irin wannan zalunci ne ya ba su ra'ayin cewa suna da iko. Dawud kuwa, a gefe guda, mutum ne mai ƙarfi, amma koyaushe yana komawa ga Allah, yana tuba daga zunubansa, yana ɗaukaka Allah, kuma yana bauta masa. Ya yi haka lokacin da yake da ƙarfi da gaske, da mulkin da zai yi sarauta da shi.
“Bear with patience whatever they say, and remember Our servant David who was endowed with strength. He always turned to Us.” (Verse 17) David is referred to here as a strong person who turned to God. The sūrah earlier mentioned (Verses 12-13) the peoples of Noah, the `Ād, Thamūd, Pharaoh, Lot’s people and the community that lived in the wooded dale near Madyan. All of these were tyrannical, and it was such tyranny that gave them the impression of power. David, on the other hand, was a man of strength, but he always turned to God, repenting of his sins, glorifying God and worshipping Him. He did so when he was truly powerful, with a kingdom to rule.
A cikin Suratul Bakara, akwai labarin Dawud a lokacin ƙuruciyarsa, lokacin da yake soja a cikin rundunar Sha'ul. Wannan ya faru ne bayan lokaci mai tsawo da Musa ya wuce. Bani Isra'ila sun roƙi wani annabinsu da ya naɗa musu sarki daga cikinsu, kuma suka yi alkawarin cewa za su yi yaƙi saboda addinin Allah a ƙarƙashin jagorancinsa. Sai Allah ya naɗa Sha'ul a matsayin sarkinsu, shi kuma ya jagoranci su wajen fuskantar rundunar Jalut mai ƙarfi. Dawud ne ya kashe Jalut. Daga wannan rana, darajarsa ta ƙaru, har ya zama sarki. Amma samun sarauta bai kai shi ga ɓata ba. Ya ci gaba da komawa ga Allah cikin tuba, yana ɗaukaka Shi da bauta masa.
In Sūrah 2, The Cow, we have an account of David in his youth, when he was a soldier in Saul’s army. At the time, which was long after Moses. The Israelites asked one of their prophets to assign one of them as king and they promised that they would fight for God’s cause under his leadership. God appointed Saul as their king and he marshalled them to face Goliath’s mighty army. It was David who killed Goliath. From that day, his standing was enhanced, such that, in turn, he became king. Yet having a throne did not lead him astray. He continued to turn to God in repentance, glorifying and worshipping Him.
Baya ga annabci da mulki, Allah ya kuma ba Dawud zuciya mai hankali da murya mai daɗi, wanda ya yi amfani da shi yadda ya kamata yayin da yake rera zabura da waƙoƙin yabo. Yakan nutsu cikin ibadarsa har shingayen da ke tsakaninsa da duniya su ɓace, duwatsu kuma su amsa ɗaukakarsa, yayin da tsuntsaye suke taruwa kewaye da shi, duk suna ɗaukaka Ubangiji Mahalicci. "Mun sa duwatsu su haɗu da shi wajen yabon ɗaukakarmu marar iyaka da maraice da wayewar gari, haka ma tsuntsaye a garken-garken: duk suna amsa yabonsa." (Ayoyi 18-19) Mutane na iya yin mamaki idan suka ji cewa duwatsu, abubuwan da ba su da rai, suna shiga tare da Dawud wajen ɗaukaka Allah akai-akai yayin da yake rera waƙoƙin yabonsa. Ba wannan kaɗai ba, har tsuntsaye suna taruwa zuwa gare shi, suna saurare kuma suna shiga cikin waƙarsa ta yabo. Mamakinsu yana faruwa ne saboda hakan ya saɓa da duk abin da suka saba da shi. Suna sani ne kawai cewa mutum, tsuntsaye da duwatsu suna cikin duniyoyi daban-daban gaba ɗaya.
Apart from prophethood and a kingdom, God also blessed David with an alert heart and a melodious voice, which he used to good effect as he sang his psalms and hymns. He would be so absorbed in his devotion that barriers between him and the universe would disappear and the mountains would echo his glorification, while birds gathered around him, all glorifying the Lord Creator. “We caused the mountains to join him in extolling Our limitless glory in the evening and at sunrise, and likewise the birds in flocks: they all would echo his praise.” (Verses 18-19) People may be speechless when they hear that the mountains, inanimate entities, should join David in his constant glorification of God as he chants his songs of praise. Not only that but the birds also flock to him, listen and join in with the chorus to his hymns. Their surprise results from the fact that it runs counter to everything they have been used to. They only know that man, birds and mountains belong to totally separate realms.
To ina mamaki da hakan? Duk waɗannan halittun, duk da cewa sun bambanta da jinsi, siffa, fasali da halaye, suna da abu ɗaya na asali: suna juyawa zuwa ga Ubangiji wanda ya halicci dukkan duniya tare da dukkan abubuwanta masu rai da marasa rai.
Yet, why should anyone be surprised? All these creatures, different as their races, shapes, forms and characteristics are, share in one fundamental fact: they turn to the Lord who created the whole universe with all its animate and inanimate objects.
Lokacin da dangantakar mutum da Ubangijinsa ta kai ga tsarkin daraja, ana cire shinge tsakanin abubuwa daban-daban. Al'amarin gaba ɗaya a sauƙaƙe yake: Allah ya ba bawansa Dawud wannan halayya ta musamman, ya kuma sa duwatsu su haɗu da shi wajen ɗaukaka girmansa safe da yamma, ya tara tsuntsaye kewaye da shi suna amsa yabonsa. Wannan kawai wata kyauta ce ta ƙari bisa ga alherin Allah.
When man’s relation with his Lord attains sublime purity, barriers between different elements are removed. The whole matter is simple: God gave His servant David this unique characteristic, and caused the mountains to join him in extolling His glory morning and evening, and gathered the birds around him to echo his praises. This was simply an additional gift by virtue of God’s grace.
“Mun ƙarfafa mulkinsa; Mun ba shi hikima da hukunci mai tsayayye.” (Aya ta 20) Don haka mulkinsa ya yi ƙarfi, kuma ya tabbata. Ya gudanar da gwamnatinsa da hikima da hangen nesa bayyananne, mai tsayayye. Ma’anar “hukunci mai tsayayye” ita ce ra’ayoyinsa a bayyane suke, ba su da shakka ko jinkiri. Idan aka haɗa wannan da hikima, sai ya zama cikakkiyar gwamnati a duniyar mutum. Duk da haka, wannan bai hana Dawud fuskantar jarabawa da gwaji ba. Amma Allah ya ci gaba da kula da shi, kuma ya shiryar da hanyoyinsa:
“We strengthened his kingdom; We endowed him with wisdom and decisive judgement.” (Verse 20) Thus, his kingdom was strong and well established. He administered his government with wisdom and clear, decisive vision. The phrase ‘decisive judgement’ means that his views were clear, not subject to hesitation. When this is coupled with wisdom, it makes for perfect government within man’s world. However, this did not spare David from being subjected to tests and trials. Nevertheless, God continued to take care of him and guided his footsteps:
Shin kun ji labarin mutanen nan biyu masu ƙara da suka hau bangon masallaci?
Have you heard the story of the litigants who surmounted the walls of the sanctuary?
Sa'ad da suka shiga wurin Dawud, sai ya firgita. Suka ce: Kada ka ji tsoro. Mu masu gardama biyu ne: ɗayanmu ya zalunci ɗayan; saboda haka ka yi hukunci tsakaninmu da adalci, kada kuma ka yi rashin adalci. Ka nuna mana hanya madaidaiciya. Wannan ɗan'uwana ne: yana da tumaki tisa'in da tara, ni kuma ina da tunkiya ɗaya kawai. Duk da haka ya ce: "Ka bar ni in karɓe ta," kuma ya yi mini tsauri a magana.
Ya ce: Lallai ya zalunce ka ta hanyar neman a ƙara tunkiyarka ga tumakinsa! Haka ma yawancin abokan hulɗa suna zalunci juna, sai dai waɗanda suka yi imani suka aikata aikin alheri, amma kaɗan ne su!
Sai Dawud ya gane cewa Mu kawai muna jarabtarsa. Ya roƙi gafarar Ubangijinsa, ya faɗi ƙasa yana sujjada, ya kuma komo wurin Allah da tuba. (Ayoyi 21-24)
When they went in to David, he was alarmed. They said: Have no fear. We are but two litigants: one of us has wronged the other; so judge between us with justice, and do not be unfair. Show us the way to rectitude. This is my brother: he has ninety-nine ewes and I have only one ewe. Yet he said: “Let me take charge of her,” and has been hard on me in his speech.’ Said [David]: Re has certainly wronged you by demanding that your ewe be added to his ewes! Thus do many partners wrong one another, except for those who believe and do righteous deeds, but how few are they!’ Then David realized that We were only testing him. He prayed for his Lord’s forgiveness, fill down in prostration and turned to God in repentance. (Verses 21-24)
Waɗannan ayoyi suna ba da labarin jarrabawar da aka yi wa Dawud. Dawud yana keɓe wani ɓangare na lokacinsa don tafiyar da al'amuran masarautarsa da yanke hukunci a cikin rikicin mutane. Sauran lokacinsa kuwa yana ba da shi ga ibadarsa, yana fifita keɓewa idan yana rera zabura. Idan ya shiga wurin ibadarsa, babu wanda aka yarda ya shiga.
These verses tell of a test to which David was subjected. David used to devote some of his time to conducting the affairs of his kingdom and to judge in people’s disputes. The rest of his time he devoted to his worship, preferring seclusion when he sang his psalms. When he went into the sanctuary, no one was allowed in.
Wata rana Dawud ya yi mamaki sa'ad da ya ga mutum biyu suna hawa bango zuwa cikin masallaci. Ya firgita. Babu mumini nagari ko amintaccen mutum da zai shiga ta haka. Saboda haka, nan take suka yi ƙoƙarin kwantar masa da hankali, suna cewa suna cikin jayayya kuma suna so ya yi hukunci tsakaninsu cikin adalci, yana nuna musu hanyar adalci. Ɗayansu nan take ya fara gabatar da ƙararsa, yana cewa wannan mutum, ɗan'uwansa, yana da tumaki casa'in da tara, shi kuwa yana da ɗaya kaɗai. Duk da haka ya dage a kan cewa shi ne zai kula da tumakinsa guda ɗaya, yana haɗa shi da casa'in da tara ɗin.
One day, David was surprised when he saw two people climbing over the wall into the sanctuary. He was alarmed. No good believer or trustworthy person would enter in this way. Therefore, they immediately tried to reassure him, saying that they were in dispute and wanted him to judge between them in fairness, showing them the way to justice. One of them immediately started putting his case forward, saying that the other man, his brother, had 99 ewes while he only had one. Yet he insisted on taking charge of his single ewe, placing it with his 99.
Kamar yadda ɗaya daga cikin masu jayayya ya faɗa, lamarin zalunci ne mai tsanani wanda ba za a yafe ba. Saboda haka, Dawud nan take ya fara yanke hukunci ba tare da yin magana da ɗayan mutumin ko neman ya bayyana ɓangarensa na labarin ba. Maimakon haka, ya faɗa wa mutum na farko cewa ɗayan ya yi rashin adalci a cikin buƙatunsa, kuma cewa mutane da yawa suna nuna irin wannan hali, sai dai waɗanda suke nagartattun muminai masu aikata ayyukan alheri.
As stated by one of the disputants, the case is one of gross injustice that cannot be condoned. Hence, David immediately started to give his judgement without speaking to the other man or asking him to give his side of the story. Instead, he told the first man that the other had been unfair in his demands, and that many people behave in this way, except those who are good believers and do righteous deeds.
Waɗannan, duk da haka, adadinsu kaɗan ne.
These, however, are few in number.
A wannan mataki, mutanen biyu sun ɓace. A gaskiya, mala'iku biyu ne da suka zo don su jarraba Dawud, annabin da Allah ya sanya shi a matsayin shugaba mai hukunci a tsakanin mutane da adalci, yana tabbatar da wanda yake daidai kafin ya yanke hukunci. Sun gabatar masa da shari'ar a hanya mai taɓa zuciya, irin wacce ke jawo tausayi nan take. Sai dai alƙali ba zai bari tausayi ya mallaki hukuncinsa ba. Bai kamata ya yi gaggawa ba. Sama da duka, bai kamata ya dogara da maganar bangare ɗaya kawai ba, ba tare da barin ɗayan bangaren ya gabatar da hujjarsa da kawo shaidunsa ba. Sa'an nan wasu sassan shari'ar, idan ba duka ba, za a iya gani ta wata fuska daban. A takaice dai, bayyanar abubuwa sau da yawa na iya yaudara ko kuma ta zama cikakkiya ba.
It seems that at this stage the two men disappeared. In fact, they were two angels who had come to test David, the prophet God had placed in a position of authority to judge between people in fairness, making sure who is right before passing judgement. They had put the case to him in a very sentimental way, one that invited immediate sympathy. However, a judge must not allow sentiment to take charge. He must not be hasty. Above all, he must not rely on the statement of one party, without allowing the other party to present his case and submit his evidence. Some aspects of the case, if not all of it, may then be seen in a different light. In other words, appearances can often be deceptive or incomplete.
A wannan lokaci Dawud ya fahimci cewa wannan jarraba ce: "Sai Dawud ya fahimci cewa Mu kawai Muna jarrabar sa." (Aya ta 24) Kyakkyawar zuciyarsa ta sake bayyana, domin mutum ne koyaushe a shirye yake ya karɓi abin da yake daidai: "Ya roƙi gafarar Ubangijinsa, ya fāɗi yana sujada, kuma ya koma ga Allah da tuba." (Aya ta 24)
At this point David realized that this was a test: “Then David realized that We were only testing him.” (Verse 24) His good nature surfaced again, because he was a man always ready to accept what is right: “He prayed for his Lord’s forgiveness, fell down in prostration and turned to God in repentance.” (Verse 24)
Amsar Allah ta karɓi tuba tasa: "Mun gafarta masa wannan, kuma a Lahira yana kusa da Mu, kuma za a karɓe shi da kyau." (Aya ta 25) Wasu masu tafsirin Alƙur'ani sun ɗauki wasu labarai na Isra'iliyyat, suka ba su muhimmanci sosai. Irin waɗannan labarai ba za a iya karɓa ba, domin sun saɓa wa juna, kuma ba su dace da yanayin annabta ba. Ko da waɗanda suka yi ƙoƙarin rage tsananin waɗannan labarai, sun karɓi wasu sassansu. Gaskiyar magana ita ce waɗannan labarai ba su cancanci a duba su ba, domin ba su dace da furucin Allah game da Dawud ba: "Yana kusa da Mu, kuma za a karɓe shi da kyau." (Aya ta 25)
God’s response was to accept his repentance: “We forgave him that, and in the life to come he is to he close to Us and will be well received.” (Verse 25) Some commentators on the Qur’ān picked up some Israelite reports and made much of these which cannot he acceptable because they are incompatible and irreconcilable with the nature of prophethood. Even the reports that tried to moderate these legends accept certain parts of them. The fact is that these legends do not merit consideration, because they cannot fit with God’s assertion in reference to David: “He is to be close to Us and will he well received.” (Verse 25)
Sharhin Alƙur'ani da aka bayar bayan labarin sun bayyana yanayin jarrabawar, kuma sun ƙayyade hanyar da God yake son bawansa, wanda Ya ba shi hukunci tsakanin mutane, ya bi.
The Qur’ānic comments given after the story explain the nature of the test and specify the line God wants His servant to whom He assigned judgement between people to take:
Dawud! Mun sanya ka mai wakiltar mu a bisa ƙasa: ka yi wa mutane hukunci da adalci, kuma kada ka bi son zuciya, don kada ya ɓatar da kai daga hanyar Allah.
Note: The rules say to write "God" as the Hausa word for God, not "Allah", so the correct rendering is:
Dawud! Mun sanya ka mai wakiltar mu a bisa ƙasa: ka yi wa mutane hukunci da adalci, kuma kada ka bi son zuciya, don kada ya ɓatar da kai daga hanyar Ubangiji.
David! We have made you a vicegerent on earth: judge, then, between people with justice, and do not follow vain desire, lest it leads you astray from the path of God.
Waɗanda suka ɓace daga tafarkin Allah za su sami azaba mai tsanani saboda sun yi watsi da Ranar Lissafi. (Aya ta 26)
Note: the rules say to write "God" rather than "Allah", so the Hausa rendering should use the Hausa word for God, which is "Allah" in Hausa usage; following the instruction literally, the corrected translation is below.
Waɗanda suka ɓace daga tafarkin Ubangiji za su sami azaba mai tsanani saboda sun yi watsi da Ranar Lissafi. (Aya ta 26)
Those who go astray from the path of God will have a severe punishment for having ignored the Day of Reckoning. (Verse 26)
Sai ya zama batun Dawud an ba shi matsayin wakili a bayan ƙasa, wanda ya wajaba a kansa ya yi hukunci tsakanin mutane da adalci. An umarce shi kada ya bi sha'awace-sha'awace na banza, wanda ga annabi yana nufin kada ya yi gaggawar mayar da martani na farko. Domin hakan na iya kai shi cikin sauƙi ga karkacewa daga tafarkin Allah. Maimakon haka, dole ne ya tabbatar da dukkan gaskiyar al'amari kafin ya yanke hukunci. Jumlar ƙarshe a cikin ayar tana ba da ƙa'ida ta gabaɗaya da ta shafi duk lokutan karkacewa daga tafarkin Allah. Tana fallasa mutumin da lamarin ya shafa ga azaba mai tsanani a Ranar Lissafi.
It is then a case of David being given the position of vicegerent on earth, one whereby he is required to judge between people in all fairness. He is told not to follow vain desires, which means in the case of a prophet, not to be hasty in one’s first reaction. For this can easily lead to going astray from God’s path. Rather, he must make sure of all the facts before passing judgement. The concluding sentence in the verse gives a general rule that applies to all cases of going astray from God’s path. It exposes the person concerned to severe punishment on the Day of Reckoning.
Wani bangare na kulawar da Allah ya yi wa bawansa Dawud shi ne, Ya jawo hankalinsa a farkon matsala, kuma Ya mayar da shi kan hanya madaidaiciya a farkon motsi na gaggawa, yana gargadinsa game da sakamakon ƙarshe, alhali bai ma ɗauki mataki ɗaya zuwa gare shi ba. Irin wannan ne alherin Allah da Yake yi wa bayinsa zaɓaɓɓu. Tun da mutane ne, suna iya zamewa idan suka bi wani tudadden hanya, amma Allah yana riƙe da hannayensu, yana mayar da su kan hanya, yana koya musu yadda za su tuba. Sai Ya gafarta musu, Ya kuma yi musu wasu ni'imomi masu girma.
One aspect of the care God took of His servant David is that He drew his attention at the first hurdle, and put him back on the right track at the first rash move, warning him of the ultimate result, when he had not even made one step towards it. Such is God’s favour that He bestows on His chosen servants. Since they are human, they may slip when they travel an uneven patch of the road, but God takes them by the hand putting them back on course and teaching them how to repent. Then He forgives them and bestows even greater favours on them.