Duk da cewa ana fassara kalmar "mathal" da kwatanci ko misali (simile ko metaphor), a mahallin Alkur'ani ta kunshi karin magana da ma abin koyi. Saboda haka, ma'anar mathal bisa ilimin Musulunci ita ce wata gajeruwar magana mai ban sha'awa da burgewa, wadda a cikinta ake bayyana wata ma'ana, ba tare da la'akari da tsarin ginin maganar ba. Mathal a cikin Alkur'ani yana zuwa ta nau'i uku na asali: al-mathal al-musarrah (wanda aka bayyana a fili), al-mathal al-kamin (wanda ke boye), da al-mathal al-mursal (wanda ba shi da tsari na musamman).11

Although the term mathal is commonly translated as simile or metaphor, in the context of the Qur’aan it includes proverbs, and even ideals. Hence, the definition of a mathal according to the Islaamic sciences is a concise but impressive and moving literary passage in which an idea is expressed, regardless of its construction. The mathal in the Qur’aan comes in three basic forms, the musarrah mathal (stated), the kaamin mathal (hidden), and the mursal mathal (formless).11

Wannan salo, kamar yadda sunansa ke nunawa, ya ƙunshi kwatanci bayyananne, kuma ana amfani da shi sosai a cikin Alƙur'ani.12 Misalan irin wannan za a iya samunsu a cikin misalai da kwatancen wuta da ruwa da ake amfani da su wajen magana a kan munafukai waɗanda suke yin kamar suna Musulunci.

This form, as the name implies, contains an obvious comparison and is widely used in the Qur’aan.12 Such examples may be found in the fire and water similes and metaphors used in reference to the hypocrites who feign Islaam:

Ana amfani da wuta a cikin wannan nassi saboda halinta na haske, kuma ana amfani da ruwa saboda iyawarsa ta mayar da ƙasa zuwa rai. Wuta da ruwa a zahiri suna wakiltar abubuwan halitta.

Fire is used in this passage due to its quality of light, and water is used due to its ability to bring earth back to life. Fire and water really represent the elements.

An wahayi an saukar da shi daga sama ne domin ya haskaka zukatan mutane, ya kuma rayar da su. A cikin wadannan ayoyi, Allah yana amfani da wuta da ruwa wajen bayyana tasirin wahayi ga wadanda ke yin kamar Musulmi. Munafukai wadanda suke shiga Musulunci don su amfana da shi ta fuskar abin duniya, suna kama da wanda ya kunna wuta don ya amfana da zafinta da haskenta. Sai dai shigarsu Musulunci ba ta da wani tasiri na haskakawa a zukatansu; haka kuma, Allah yana cire siffar haske daga wutar, yana barin siffar zafi kawai. Saboda haka, suna cikin duhu kwance, makafi, ba sa iya ganin gaskiya. Munafukai kuma suna kama da wanda ke cikin ruwan sama mai yawa yana tsoron mutuwa daga walƙiyarsa, kuma yana kokarin kaucewa tsawarsa mai firgita hankali. Maimakon su rayu a ruhaniyance idan an saukar da maganar Allah a gare su, munafukai suna kokarin toshe umarni da hani masu tsawa, suna tsoron cewa mika wuya gare su zai zama mutuwar rayukansu da son zuciyarsu.

Revelation was sent down from the heavens to enlighten human hearts and bring them to life. In these verses, Allaah uses fire and water to explain the effect of revelation on those who pretend to be Muslims. The hypocrites who enter Islaam so as to benefit from it materially are like someone who lights a fire in order to benefit from its warmth and light. However, their entrance into Islaam has no enlightening effect on their hearts; likewise, Allaah removes the quality of light from the fire leaving only its quality of heat. Hence, they are in total darkness, blind, unable to see the truth. The hypocrites are also like someone in a rainstorm fearing death from its flashes of lightning and trying to avoid its mind-shattering thunderclap. Instead of coming to life spiritually when God’s word is revealed to them, the hypocrites try to block out its thundering commands and prohibitions, fearing that submission to them would mean the death of their souls and egos.

Wani misali kuma wanda ya shafi wuta da ruwa za a iya samunsa a cikin ayar da ta yi magana game da gaskiya da ƙarya.

Another mathal involving fire and water can be found in the following verse concerning truth and falsehood.

Sake da haka, wahayi, wanda aka saukar domin ya rayar da zukata, an kwatanta shi da ruwan da ke sauka domin ya rayar da ƙasa da tsirrai. Zukatan mutane su ne kwaruruka na alama masu girma daban-daban, kuma ambaliyar wahayi tana gudana a cikinsu gwargwadon girmansu. Kamar yadda ambaliyar ruwa ta zahiri take ɗauke da kumfa da datti na ƙasa a cikin kwararar ta, haka shiriya da ilimi suke gudana a kan zukata domin wanke sha'awoyi marasa daraja. Sannan an kwatanta zukata da nau'ikan ma'adanai daban-daban, kamar zinariya, azurfa, ƙarfe, tagulla, da sauransu, waɗanda zafin wuta ke tsarkake su. Ƙazanta na tashi zuwa saman a siffar kumfa da datti, waɗanda ake watsar da su, sai ƙarfe mai tsabta ya rage. Haka nan, idan zukatan muminai suka fallasa ga zafi da hasken wahayi, sha'awoyin mugunta suna fita, zukata kuma su tsarkaka.

Once again, revelation, which is sent down to bring hearts to life, is likened to water coming down to bring the earth to life with plants. Human hearts are the metaphorical valleys of varying sizes in which the flood of revelation flows accordingly. As the physical flood carries the froth and scum of the earth in its currents, so guidance and knowledge flow upon the hearts to wash away base desires. Hearts are then likened to different types of ore, such as gold, silver, iron, copper, etc., which are purified by the heat of the fire. Impurities rise to the surface in the form of froth and scum which are discarded, leaving the pure metal behind. Likewise, when the hearts of believers are exposed to the heat and light of revelation, evil desires are cast off and the hearts are purified.

A cikin misalan biyu da aka ba a sama, kwatancen tsakanin wuta da wahayi, da kuma tsakanin ruwa da wahayi, a bayyane yake. Kalmar kwatance "kamar" da kalmomin "kwatanci, misali, siffantawa" duk an ambace su, wanda ba ya barin wani shakku game da manufar ayoyin.

In both of the examples given above, the comparison between both fire and revelation and water and revelation is obvious. The comparative preposition “like” and the words “comparison, parable, simile” are all mentioned, leaving no doubt as to the intent of the passages.

A cikin wannan salon, ba a amfani da kalmomin kwatance.15 Duk da haka, irin wannan mathal yana isar da akidu na Musulunci waɗanda zukatan ɗan Adam ke karɓa cikin sauƙi saboda zurfi da tasiri na ma'anonin da yake ɗauke da su. Misali, ra'ayin tsakiyar hanya tsakanin matsananciyar gefe biyu an bayyana shi da kyau a ayoyi da dama na Alkur'ani. Dangane da batun kashewa, Allah yana yabon waɗanda

In this form, the terms of comparison are not used.15 However, this type of mathal conveys Islaamic ideals readily acceptable to natural human instincts due to the deep and impressive meanings which they imply. For example, the concept of the middle road between the two extremes is beautifully expressed in many verses of the Qur’aan. In the case of spending, Allaah praises those

Kuma game da salla, Allah ya yi umarni cewa:

And in the case of salaah, Allaah advises:

Wani misali mai kyau kuma shi ne ra'ayin cewa ji ba kamar gani yake ba. A Yamma, sau da yawa ana ambaton wani tsari mai tsanani na wannan ra'ayi da cewa, "Ganin ido shi ne imani." Sai dai rayuwa cike take da abubuwan da muke yin imani da su ba tare da mun gan su ba (kamar magnetism, hankali, iska, da sauransu), don haka wannan magana ba ta da cikakkiyar gaskiya. Koyarwar Musulunci ita ce, ganin abu yana haifar da imani mai karfi fiye da kawai jin labarinsa. Saboda haka, lokacin da Annabi Ibrahim ya nemi Allah ya nuna masa yadda Yake raya matattu, sai Allah ya ce,

Another example of beautiful expression may be found in the concept that hearing is not like seeing. In the West, a more extreme version of this concept is often quoted as, “Seeing is believing.” However, life is too full of instances where we believe in things without seeing them (magnetism, the mind, wind, etc.) for that saying to be accurate. The Islaamic precept is that seeing a thing produces a stronger belief than merely hearing about it. Hence, when Prophet Ibraaheem requested that Allaah show him how He brings life to the dead, Allaah said,

Wannan nau'in yana ƙunshe da ayoyi gajeru waɗanda ke isar da darussa, da yawansu sun zama karin magana. Kamar mathal kaamin, ba shi da wata magana ta kwatanci ko misali a fili; sai dai ana iya yin kwatance ko kuma a iya fahimtarsu a ɓoye.19 Ayoyi masu zuwa suna misalta wannan nau'in mathal a sarari:

This form covers short verses which convey lessons, many of which have become proverbs. Like the mathal kaamin, it has none of the expressions or similes; however, comparisons may be made or implied.19 The following verses clearly illustrate this type of mathal:

Daga cikin amfanin da ake samu daga amfani da mathal a cikin Alqur'ani akwai abubuwa masu yawa.25 Ana gabatar da ra'ayoyi marasa ganuwa a cikin sigar da ake iya gani da hannu domin a fi sauƙin fahimta da riƙewa. Ra'ayoyin da zai iya zama da wahala a fahimce su a ka'ida, sukan zama masu sauƙin fahimta cikin sauri idan aka sanya su cikin sharuɗɗan abubuwan da mutum yake fuskanta a rayuwar yau da kullum ko kuma tsare-tsaren yanayi. Misali, ra'ayin cewa wanda ya bayar da kuɗi don nuna wa mutane ba ya samun lada, an isar da shi a fili ta wannan misali:

The benefits gained from the use of the mathal in the Qur’aan are numerous.25 Intangible concepts are presented in a tangible format in order for them to be more easily grasped and retained. Concepts which may be quite difficult to grasp on a theoretical basis become quickly and easily comprehensible when put in the terms of everyday human experiences or processes in nature. For example, the idea that one who gives money for show gains no reward is tangibly brought across by the following simile:

Wani lokaci ana amfani da mathal domin ƙarfafa mutane su aikata wasu ayyuka na alheri ta hanyar kwatanta su da wani abu da ke jan hankalin ɗabi'ar ɗan adam. Misalin wannan aiki za a iya samunsa a cikin ayar:

Sometimes the mathal is used to encourage people to do certain righteous acts by comparing them to something which is appealing to human nature. An example of this function may be found in the verse:

A wasu lokutan, ana amfani da mathal don hana wasu munanan ayyuka ta hanyar kwatanta su da abubuwan da ke ƙyamatarwa. Misali, Allah ya faɗi wannan game da gulma:

At other times, the mathal is used to discourage certain evil practices by comparing them to distasteful things. For example, Allaah said the following concerning backbiting:

Tsananin ƙyamar da dukanmu muke ji idan muka yi tunanin cin naman ɗan'uwanmu da ya mutu, ya kamata mu ji irin ta yayin da muka ji zage-zage ko ghiiba.

The revulsion we all feel at the thought of eating the flesh of our dead brother should be felt when we hear slander or backbiting.

Ana iya amfani da mathal wajen yabon wasu nau'in mutane ko kuma wulakanta da raina wasu, don kafa wasu ma'auni na halayya abin karɓa. Maganar kwatanci gabaɗaya ta fi burgewa da tasiri wajen isar da saƙo fiye da umarni kai tsaye da bayani dalla-dalla. Saboda haka, Allah ya yi amfani da su sosai a cikin Alqur'ani:

The mathal may also be used to praise certain types of individuals or disgrace and debase others in order to set up certain standards of acceptable behavior. Figurative speech is generally a more moving and effective method of communica-tion than direct commands and detailed explanations. Hence, Allaah has used them frequently in the Qur’aan:

Haka kuma akwai misalai masu yawa a cikin maganganun Annabi (r) inda ya dogara da mathal don isar da saƙonsa. 30

There are also numerous examples in the statements of the Prophet (r) where he relied on the mathal to get his message across. 30