Al-Zumar Makundi (Hotuba Bora Kuliko Zote) 21-29

Al-Zumar Makundi (Hotuba Bora Kuliko Zote) 21-29 - Katika Kivuli cha Qur'ani | Quran Course

Katika sehemu hii sura inavuta umakini kwenye uhai wa mimea baada ya mvua, kisha jinsi maji yanavyotiririka hadi mwisho wake. Qur'ani mara nyingi hulinganisha uhai wa mimea na maisha haya yetu ya sasa, ikisisitiza kwamba ni ya muda mfupi. Inawahimiza watu wenye akili kutafakari ulinganisho huu. Kuhusiana na maji yanayomwagwa kutoka mbinguni, sura pia inataja Qur'ani, kitabu kilichoteremshwa kutoka mbinguni ili kupulizia uhai katika nyoyo na roho za watu. Inatoa maelezo ya kuvutia ya mwitikio wa wale ambao nyoyo zao ziko wazi kuipokea, na jinsi wanavyopata mchanganyiko wa hofu takatifu, woga, faraja na utulivu. Kisha inaeleza hatima tofauti za wale wanaoitikia ujumbe wa Mwenyezi Mungu na wale ambao nyoyo zao zimekuwa ngumu. Mwishoni mwa sehemu hii, sura inatoa mifano ya mtu anayemwabudu Mungu Mmoja na mtu anayeabudu miungu mingi. Wawili hao hawawezi kuwa sawa wala kushika nafasi moja, kama vile watumwa wawili, mmoja anayemtumikia bwana mmoja na mwingine aliye na mabwana kadhaa wanaogombana wao kwa wao, hawawezi kuchukuliwa kuwa sawa.

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.

Je, huoni kwamba Mungu huteremsha maji kutoka mbinguni, kisha huyapitisha ardhini na kuyafanya chemchemi? Kisha kwa maji hayo hutoa mimea ya rangi mbalimbali; kisha hunyauka na unaiona ikigeuka manjano. Mwishowe huifanya kuwa makapi. Hakika katika haya kuna ukumbusho kwa wenye akili.

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)

Qur'ani inavutia umakini kwa jambo linalotokea kila mahali duniani. Hata hivyo, kwa kuwa ni jambo linalojulikana sana, watu huwa hawalitilii maanani. Lakini kila hatua yake ni ya ajabu. Qur'ani inatuelekeza kutazama jinsi mkono wa Mungu unavyolielekeza hatua kwa hatua ili lifikie matokeo yake yaliyokusudiwa. Maji yanayoshuka kutoka mbinguni: ni nini, na yanashukaje? Hili ni jambo la ajabu, lakini hatuwi tukilitafakari kwa sababu ni la kawaida mno. Uumbaji wenyewe wa maji ni muujiza wa kweli.

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.

Tunajua kwamba maji hutokea wakati atomi mbili za hidrojeni zinapounganika na atomi moja ya oksijeni chini ya masharti fulani. Hata hivyo, maarifa yetu yanapaswa kutuamsha kutambua kwamba ni mkono wa Mungu uliouumba ulimwengu, uliowezesha hidrojeni na oksijeni kuwepo na kutoa masharti yanayoziwezesha kuungana na kutoa maji, ambayo ni muhimu kwa kuibuka kwa uhai. Kwa kweli, bila maji, hakuna uhai ungeweza kuibuka. Hivyo ndivyo tunavyoona jinsi mfululizo wa hatua ulivyoishia katika kuwepo kwa maji na kuibuka kwa uhai. Yote haya ni kazi ya Mungu mwenyewe.

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.

Zaidi ya hayo, kunyesha kwa mvua yenyewe, baada ya kuumbwa kwa maji, ni jambo la ajabu kwa nafsi yake, lililotokana na mfumo unaoendesha ulimwengu na ardhi, unaoruhusu kutengenezwa kwa maji na kushuka kwake kwa mapenzi ya Mungu.

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.

Hilo linalofuata mvua kama hiyo limeelezwa hivi: Mungu "huifanya kupita ardhini kuwa chemchemi." (Aya ya 21) Hili linahusu mito inayotiririka juu ya uso wa ardhi pamoja na mito inayotiririka chini ya uso wake pale maji yanapopenya chini ya ardhi. Kisha maji hayo huunda chemchemi au visima. Ni mkono wa Mungu unaozuia maji yasiende mbali sana ndani ya ardhi hadi yasiweze kutolewa tena juu.

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.

“Kisha huleta mimea yenye rangi tofauti-tofauti.” (Aya ya 21) Kuota kwa mimea baada ya mvua ni tukio lingine la ajabu ambalo mwanadamu hawezi kamwe kuliiga, bila kujali anajitahidi kiasi gani. Tazama chipukizi changa linavyopasua ardhi na kuondoa tabaka nzito zilizo juu yake, likitafuta nafasi, mwanga na hewa safi, na kukua polepole na kidogo kidogo. Kulitazama kunaalika tafakari na kujaza mioyo yetu hisia za ukuu wa Mwenyezi Mungu, ambaye “hutoa kila kitu umbo lake na sura yake, kisha huongoza.” (20: 50) Mimea hutofautiana rangi katika sehemu moja, juu ya mmea mmoja, na hata katika ua moja tu kuna onyesho kubwa la uumbaji wa ajabu. Mwanadamu husimama mbele ya jambo hili kwa mshangao mkubwa, akitambua kwamba hawezi kutengeneza chochote kama hicho.

“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.

Mmea huu unaokua, mbichi na uliojaa uhai, hufikia ukuaji wake kamili na kukamilisha mzunguko wa maisha yake, "kisha hukauka nawe waweza kuona ukigeuka manjano." (Aya ya 21) Umekamilisha maisha yake kama ulivyopangwa katika mfumo wa ulimwengu. Sasa umeiva tayari kwa mavuno. "Mwishowe Yeye huufanya kusambaratika kuwa mavumbi." (Aya ya 21) Jukumu lake maishani sasa limekamilika kama lilivyoamuliwa na Mtoa uhai. "Katika haya yote kuna kweli ukumbusho kwa wenye akili." (Aya ya 21) Hawa ni wale wanaotafakari, wakitumia akili ambayo Mungu amewajaalia.

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.

Je, yule ambaye moyo wake Mungu ameufungulia Uislamu, kisha anapokea nuru kutoka kwa Mola wake, (atakuwa sawa na yule asiyefanya hivyo)? Basi ole wao wale ambao mioyo yao imekuwa migumu kwa kumtaja Mungu. Hao wamo katika upotofuulio wazi kabisa. Mungu ameteremsha mafundisho bora kabisa: kitabu kinachoendana ndani yake chenyewe, kikirudia kauli zake [za ukweli] katika namna nyingi. Hukifanya ngozi za wale wanaomcha Mola wao kutetemeka, kisha ngozi zao na mioyo yao hulainika wanapomtaja Mungu. Huu ndio uongofu wa Mungu: Huwaongoa nao kwao amtakaye, na yule ambaye Mungu amemwacha apotee hawezi kamwe kupata mwongozi.

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)

Kama vile Yeye hutuma maji kutoka mbinguni ili kuotesha mimea ya rangi na aina mbalimbali, Mwenyezi Mungu hushusha kutoka juu ukumbusho unaopokelewa na nyoyo zilizo hai, ambazo hufunguka na kuitikia uhai huo. Kinyume chake, nyoyo ngumu huupokea kama jiwe lisiloweza kukumbatia uhai. Mwenyezi Mungu huifungulia Uislamu nyoyo ambazo Yeye anajua kuwa ni njema. Nyoyo hizi hupokea nuru ya Uislamu, nazo huangaza na kutoa mwanga. Pengo kati ya nyoyo hizi na zile zilizo ngumu ni kubwa sana:

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:

Ole kwao wale ambao mioyo yao huwa migumu wanapotajwa Mwenyezi Mungu. Hao ndio wako katika upotevuulio dhahiri.

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

Aya hii inaelezea hali ya mioyo inayopokea Uislamu na kuupenda, ikijazwa uhai. Inaeleza jinsi inavyochanua, ikiwa safi na yenye mng'ao. Pia inaeleza aina nyingine ya mioyo, ambayo ni migumu, yenye giza na isiyo na uhai. Bila shaka, mioyo inayofunguka kwa Uislamu, inayoupokea na kuakisi nuru yake, ni tofauti kabisa na ile inayoganda inapotajwa jina la Mwenyezi Mungu. Pengo kati ya hizo mbili ni kubwa mno.

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 inayofuata inaeleza jinsi waumini wanavyoipokea Qur'ani, kitabu chenye mshikamano kamili katika asili yake, mwelekeo wake, ujumbe wake na sifa zake. Hivyo, ni 'chenye mshikamano ndani yake chenyewe', na 'hurudia kauli zake za ukweli kwa namna nyingi,' kikitoa maelekezo yanayoendana na kubadilisha njia za kuwasilisha picha na visa vyake bila kuleta mgongano wowote. Zinarudiwa katika sehemu tofauti kwa madhumuni ambayo yanaweza kutimizwa vizuri zaidi kupitia marudio hayo. Marudio hayo hayapunguzi upatanifu na mshikamano wa ukweli wa msingi unaotajwa katika Qur'ani yote.

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.

Wale wanaomcha Mungu hudumisha mtazamo unaochanganya hofu ya Mungu na matumaini ya rehema Yake. Hao ndio wanaoathiriwa sana wanapopokea neno la Mungu, kiasi kwamba ngozi zao hutetemeka. Baadaye hulainika, na mioyo yao hupata faraja wanaposikiliza maneno ya Mungu. Hii ni taswira hai sana, inayotoa kwa maneno maelezo yaliyojaa mwendo na vitendo.

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.

"Hivyo ndivyo mwongozo wa Mungu: Huwaongoza kwa nao Yeye apendavyo." (Aya 23) Nyoyo hazitetemeki namna hii isipokuwa mwongozo wa Mungu unazichochea kuitikia. Mungu anajua hisia za kweli za nyoyo hizi na huzituza, ama kwa mwongozo wake au kwa kuziacha zipotee: "lakini yule ambaye Mungu amemwacha apotee, hawezi kamwe kupata mwongozi." (Aya 23) Huwaacha watu kama hao wapotee kwa sababu anajua kwamba wamezama katika upotovu kiasi kwamba hawatawahi kuitikia mwongozo.

“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.

Sūrah hiyo kisha inaonyesha yatakayokutana nayo wale waliochagua kupotea siku ya Hukumu. Inachora picha ya kuhuzunisha sana wakati matokeo yanapotolewa:

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:

Je, vipi kuhusu yule ambaye hatakuwa na chochote isipokuwa uso wake mtupu wa kumlinda na adhabu kali siku ya Kiyama? Itasemwa kwa waliodhulumu: "Onjeni sasa yale mliyokuwa mkiyachuma." (Aya ya 24)

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)

Kwa kawaida mtu hutumia mikono na mwili wake kulinda uso wake dhidi ya moto au vitu vyenye madhara. Lakini katika hali hii, hawezi kutumia mikono wala miguu yake kujiokoa na moto; badala yake, anautumia uso wake kujikinga, jambo linaloelezea hali ya machafuko makubwa na taabu. Katikati ya dhiki na mateso haya yote, wanakabiliwa na lawama kali na wanapewa matokeo ya matendo ya maisha yao. Ni matokeo mabaya kiasi gani wanayopaswa kukabiliana nayo: "Itasemwa kwa wadhalimu: Onjeni sasa mliyokuwa mkiyachuma." (Aya ya 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 kisha inazungumzia kuhusu makafiri waliosimama kinyume na Nabii ﷺ, ikiwaonyesha yaliyowapata makafiri wa jamii zilizotangulia, ili wajiokoe na hatima kama hiyo:

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:

Wale waliokuwa kabla yao nao pia walikanusha, basi adhabu ikawajia kutoka mahali ambapo hawakuweza kuona. Mwenyezi Mungu aliwaonjesha fedheha katika dunia hii. Na adhabu ya Akhera ni kubwa zaidi, lau wangalijua! (Aya 25-26)

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)

Hili ndilo tokeo linalowakabili makafiri katika maisha yote mawili, hapa duniani na Akhera. Katika maisha haya, Mwenyezi Mungu aliwaonjesha udhalilifu, na katika maisha ya Akhera watakabiliwa na adhabu kubwa zaidi. Sheria ya Mwenyezi Mungu itaendelea kufanya kazi, hatima za vizazi vilivyotangulia zinabaki kuwa shahidi wa ukweli, maonyo ya Mwenyezi Mungu kuhusu Siku ya Hukumu yanabaki kuwa na nguvu, fursa yao ya kujiokoa inaendelea, na Qur'ani hii inabaki kupatikana kwa wale watakaozingatia maonyo.

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.

Tumewapigia watu katika Qur'ani hii kila aina ya mifano, ili wapate kutafakari.

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

Ni Qur'ani ya Kiarabu, isiyo na upotoshaji, ili watu wapate kuwa na taqwa ya Mwenyezi Mungu. Mwenyezi Mungu anatoa mfano wa mtu aliye na mabwana kadhaa washirika wanaogombana wao kwa wao, na mtu aliye mali ya mtu mmoja tu. Je, hawa wawili wanaweza kulinganishwa? Sifa njema zote ni za Mwenyezi Mungu peke yake, lakini wengi wao hawafahamu. (Aya 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)

Mungu anatoa mfano kwa kutaja mifano ya watumishi wawili Wake: mmoja anaamini Umoja Wake, na mwingine anawanasibisha wengine pamoja na Mungu kuwa ni miungu. Anawafananisha na watumwa wawili: mmoja anamilikiwa na watu kadhaa ambao wanagombana kuhusu nani anamiliki; yuko kati yao, huku kila mmoja wao akimtaka afanye mambo fulani. Amechanganyikiwa, hajui aelekee wapi, wala hawezi kuwaridhisha wote kutokana na amri zao zinazopingana. Na mwingine anamilikiwa na bwana mmoja, anajua kile ambacho bwana wake anakitaka, na yuko wazi kuhusu matakwa na mahitaji yake.

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.

"Je, wanaweza kuchukuliwa kuwa sawa?" (Aya ya 29) Hakika hawalingani. Yule mwenye bwana mmoja anafurahia uthabiti na anajua kile kinachotarajiwa kwake. Nguvu zake zinatumika kwa njia thabiti, na njia iliyo mbele yake iko wazi. Yule mwingine, mwenye mabwana wengi, daima anateseka kwa wasiwasi na hofu. Hajisikii kutulia. Hawezi kuwaridhisha hata bwana mmoja, achilia mbali wote.

“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.

Ulinganisho huu unaelezea kwa usahihi asili ya kuamini umoja wa Mungu ikilinganishwa na asili ya ibada ya masanamu. Anayeamini umoja wa Mungu hupita katika safari yake duniani akiwa na mwongozo ulio wazi, kwa sababu macho yake yanatazama juu kwenye nyota moja ya kuongoza angani. Hivyo njia yake ni nyoofu. Anajua chanzo kimoja cha uhai, nguvu na riziki; cha madhara na manufaa; cha neema na kunyimwa. Anaelekea katika njia yake nyoofu kuelekea chanzo hiki, akiimarisha uhusiano wake nacho. Amehakikishiwa lengo lake moja na hapotezi kulitazama. Hivyo, nguvu zake zimeelekezwa vizuri, zikiwa na uhakika wa lengo la kazi yake. Miguu yake imesimama imara ardhini, wakati macho yake yanamtazama Mungu mbinguni.

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.

Mfano huu wa kusimulia unafuatwa na maoni yanayomsifu Mungu aliyewachagulia waja Wake yale yanayowapa faraja, usalama, amani na kuridhika. Hata hivyo, wao hupotoka kutoka kwenye ukweli, na wengi wao hawajui hata hilo.

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.

Hii ni mojawapo tu kati ya mifano mingi ambayo Qur'ani inawapa watu ili wapate kutafakari. Ni Qur'ani iliyo wazi kwa lugha ya Kiarabu. Inazungumza na asili ya mwanadamu kwa mantiki rahisi. Ndani yake hakuna utata, maneno yenye maana mbili wala upotovu.

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.

Al-Zumar Makundi (Hotuba Bora Kuliko Zote) 21-29

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