Haddar Al-Kur'ani

Haddar Alkur’ani (arabic: حفظ القرآن) ko kiyaye shi a zuciya, yana nufi kiyaye karatunsa a kwakwalwa, an ambaci lada mai tarin yawan daga hadisai kan wannan aiki, haka zalika anyi masa alƙawurra, a cikin wani hadisi daga Annabi (S.A.W) yana cewa martbatar Mahaddacin Alkur’ani a kanku kamar misalin martabata ce kan sauran mutane, kan asasin rahotannin Masadir ɗin tarihi dana hadisi, Manzon Allah (S.A.W) shi ne farkon wanda ya fara haddace Alkur’ani. babu cikakken rahoto kan adadin Mahaddatan Alkur’ani a zamanin Annabi (S.A.W) tare da haka cikin wani hadisi an bayyana cewa adadin Mahaddatan Alkur’ani a zamaninsa sun kai mutane 70. Akwai Mabambantan hanyoyin haddar Alkur’ani amma mafi dacewarsu cikinsu shi ne hadda daga hotan ayoyinsa, ƙasashen musulmai misalin Iran, Malesiya, Misra, Jodan, Libya Saudi Arabiyya a cikin kowacce shekara suna shirya musabaƙoƙin auna ƙarfin haddar ALkur’ani, a cikin shekarar 1390 h shamsi, Sayyid Ali Khamna’i Jagoran Jamhuriyar Muslunci ta Iran ya bƙuaci samar da Mahhadata miliyon goma a ƙasar Iran daga shugabannin Ma’aikatar kula da Al’adu

Sanin Mafhumi

Haddace Alkur’ani yana nufin haddar ayoyinsa da kiyaye su cikin kwakwale ba’arin Masu zurfafa bincike tare da jingina da rahotannin tarihi da riwaya, sun bayyana cewa fara amfani da Kalmar Hifuzl Alkur’ani da ma’anar haddace shi ta kasance tun tsakiyar ƙarni na biyu. a cewa Marubucin Maƙalar Hifzul Kur’ani a kundin Dayiratul Ma’arif tashattu, a farkon muslunci ana kiran mahaddata da sunaye misalin (Jamma’ul Alkur’an), (ƙurra’ul Alkur’an), (Hamalatul Alkur’an). kalmar Hifzu tana da ma’ana guda biyu a harshen Larabci sune kiyayewa ko karewa, sannan ana amfani da ita da ma’ana kiyaye abu a kwakwalwa. cikin Isɗilahin ulumul kur’an ana kiran wanda yake karanta kur’ani tare da kiyaye tajwidi da tartili da sunan Hafizu Kur’an, haka wanda yake da ilimi kan sanin sunnar Annabi (S.A.W) da halayen riwayoyi da ɗabaƙoƙin Malaman Hadisi shima ana kiransa da sunan Hafiz.

Sayyid Ali Khamna'i Jagoran Jamhuriyar Muslunci ta Iran
Wallahi wannan abu ya faru ba sau ɗaya ba sau biyu ba dani ina yin tunani da kaina ina cewa idan har da zai yiwu zan iya bada dukkanin abin da na mallaka domin na zama Mahaddaci Kur’ani, sai kash abin ban takaicin shi ne ba zai yiwu ba cikin wannan shekaru nawa na riga na tsufa ba zan iya haddace Kur’ani ba, amma ku yanzu matasa ne ƙananan yara zaku iya haddace Kur’ani.

Matsayi

Ba’arin masu zurfafa bincike kan asasin Magana ta farko cikin ayoyin farko-farkon suratul Alaƙ da suke cewa: (ka karanta) sun bayyana cewa karatun daga hadda shi ne marhala ta farko daga karatu, rubutun Kur’ani ya zo ne daga bayan hadda. kan wannan asasi ne Malam Ramiyar a cikin littafin Tarikh Kur’ani ya tafi kan cewa Annabi (S.A.W) shi ne farkon mahaddacin Kur’ani. Ɗabaɗaba’i Malamin tafsiri a wannan zamani ya tafi kan cewa abin da ake nufi da Zikru da ya zo a aya ta 34 suratul Ahzab shi ne haddar Kur’ani, haka shima ɗabarasi yana ganin cewa abin nufi daga sauƙaƙe Kur’ani domin Ambato da ya zo cikin aya ta 17 suratul ƙamar shi ne haddar Kur’ani. A cewar marubucin Maƙaleh Hifzi Kur’an cikin kundin ilimin duniyar muslunci, haƙiƙa haddar Kur’ani tun farkon muslunci ta kasance mafificin nau’i da ya banbanta da saura. da wannan dalili ne ake gabatar da matashi Mahaddacin Alkur’ani a limancin sallah kan sauran limamai sakamakon haddar Kur’anin da ya yi, haka a lokacin yaƙin Uhudu an binne Shahidai Mahaddatan Alkur’ani tare da Hamza Baffan Annabi (S.A.W). A cewar Shahidus Sani wanda ya rasu a shekara ta 965 haƙiƙa magabatan Malamai sun tafi kan cewa haddar Kur’ani tana gaban dukkanin ilmai, sun kasance suna koyar da ilimin fiƙihu da usul ga Mahaddatan Kur’ani kaɗai. ƙasashen musulmai daga jumlarsu akwai Libya, Jodan, Malesiya, Saudi Arabiyya da Iran duk shekara suna shirya musabaƙar auna ƙarfin haddar Mahhadatan Kur’ani. Sayyid Ali Khamna’i a shekarar 1390 h shamsi, ya ɓuƙaci hukumar kula da Al’adu ta ƙasar Iran da ta samar da Mahhada miliyan goma cikin ƙasar Iran, a cewa Mahadi ƙurreshaiklu ɗaya daga cikin shugabannin kwamitin Haddar Alkur’ani na Jamhuriyar Muslunci ta Iran ya bayyana cewa babu cikakken rahotan adadi Mahaddatan Alkur’ani a ƙasar Iran, amma tare da hakan wasu ba’ari sun bayyana cewa akwai tsammanin samun adadin Mahaddatan Alkur’ani a Iran Mutum dubu 20 zuwa 30.

Falalar Haddar Alkur’ani

Kulaini daga shararrun Malaman hadisin Shi’a, ya tattaro hadisan falalar haddace Alkur’ani cikin keɓantacce babi. kan asasin ba’arin wasu hadisai, dangane da Mahaddacin Alkur’ani bai kamata ma ayi wani tunani na cewa ai Allah ya bawa waninsa abin da ya bashi ba, Annabi (S.A.W) ya bayyana Mahaddatan Alkur’ani matsayin Maɗaukakan mutane cikin al’ummarsa kuma ya ajiye matsayinsa Bayan Annabawa da Malamai, a cewarsa duk wanda suke tozarta mahaddatan Alkur’ani ko wulaƙanta su, lallai sun kasance mahallin tsinuwa da la’anar Allah, ranar Alƙiyama Mahaddacin Alkur’ani zai ceci mutane goma daga danginsa daga wuta wanda sun cancanci shiga wuta. Kan asasin abin da Kulaini ya naƙalto daga Imam Sadiƙ (A.S) adadin Matattakalar benayen Aljanna ya kasance gwargwadon adadin ayoyin Alkur’ani, kuma a ranar Alƙiyama za a kira Mahaddacin Alkur’ani a ce masa karanta Kur’ani tare da karanta duk aya guda ɗaya ka taka matattakala ka haye sama, sannan mafi ɗaukakar darajojin Ajanna sun kasance ga Mahaddatan Alkur’ani. cewar Ayatullahi Jawadi Amoli Masanin Falsafa da Kur’ani, haddar Kur’ani kaɗai tare da ƙira’arsa ta zahiri basa wadatarwa cikin cimma falaloli da darajoji, bari dai kamar yanda ya zo a wata riwaya aiki da saƙonnin cikin ayoyin sharaɗi ne na karɓar aikin Makarancinsa, Malamin ya tafi kan cewa ranar Alƙiyama kaɗai mutum zai samu damar iya karatun Alkur’ani idan ya kasance yana aiki da shi a duniya. Tare da waɗannan hadisai, Imam Sadiƙ (A.S) yana ganin tilawar Alkur’ani daga Matanin littafin Alkur’anin tafi alheri da samun lada daga tilawarsa daga abin da aka haddace, dalilin haka ya kasance sakamakon amfanuwar da idanu suke yi daga kallon rubutun ayoyin Alkur’ani.

Manta Hadda

A ra’ayin ba’arin Malaman fiƙihu haddace Alkur’ani mustahabbi, sai dai kuma wasu ba’arin hadisai sun bayyana sakamako mara kyawu ga waɗanda suka haddace Alkur’ani ko wata sura sai ya zamana daga baya sun manta abin da suka haddace, daga dogara da waɗanann riwayoyi wasu Malamai suka yi fatawa akan haramcin manta haddar Alkur’ani, ko kuma makruhancin haka, sun bada fatawar wajabcin kiyaye hadda ko kuma mustahabbancin kiyayeta daga mantawa, a ɓangare guda kuma an samu wasu ba’ari tare da jngina da riwayoyin da suka saɓawa waɗana suka gabata, sun bayyana cewa abin da ake nufi daga mantuwa a cikin gungun waɗannan riwayoyi ba shi ne wai manta zahirin lafuzzansa ba, bari dai riwayoyin suna Magana kan mantuwa da ta faru sakamakon sakaci da kula da haddar da kuma ƙauracewa shi kansa Alkur’ani.

Wani Adadi Daga Mahaddata Alkur’ani

Masu bincike suna ganin cewa a farkon muslunci Mahaddata Alkur’ani sun kasance da yawan gaske, amma babu cikakken bayani kan haƙiƙanin adadinsu. Suyuɗi a yunƙurinsa na tabbatar da da’awar adadin Mahaddata ya jingina da adadin Shahidan yaƙin Uhudu, yaƙin Bi’ru Ma’una da yaƙin Yamamatu, kan asasin rahotannin tarihi wannan Malamin ya ce a yaƙin Uhudu kaɗai mutane 74 suka yi shahada kuma Aksarinsu Mahaddatan Alkur’ani ne, haka kuma a watan Safar shekaru huɗu bayan hijira daga Makka zuwa Madina lokacin yaƙin Ma’una mutane 40 ko 70 daga Mahaddatan Alkur’ani ne suka yi shahada, sannan bayan wafatin Annabi (S.A.W) a lokacin yaƙin Yamamatu mutum 1200 ne daga musulmai suka yi shahada cikinsu akwai mutum 450 ko 700 da suka kasance daga Mahaddatan Alkur’ani. Suyuɗi ya ambaci sunayen Mahaddata daga Imam Ali (A.S), Ubayyu Bn Ka’ab, Abur Darda’i, Mu’az Bn Jabal,, Zaidu Bn Sabit, Abdullahi Bn Mas’ud da…daga Maza kenan, sannan cikin Mata akwai Hazrat Fatima (S) Fiddha, A’isha da Hafsa dukkkaninsu suna cikin shahararrun Mahaddatan Alkur’ani a zamanin Annabi (S.A.W). Wasu adadi bisa dogara da wasu shaidu, sun bayyana cewa Mawaƙin Farisawa Hafiz Shirazi shima ya kasance Mahaddacin Alkur’ani, suna ganin cewa an kira shi da suna Hafiz ne sakamakon haddace Alkur’ani, haka kuma an ce Karbala’i Kazim Saruƙi wani tsoho Manomi wanda bai yi karatu ba da ya kasance a garin Saruƙ Jahar Arak a ƙasar Iran, sakamakon tsananin himmatuwarsa da damuwarsa kan bada zakka da kuma neman dukiyar Halal cikin yanayi na Mu’ujiza ya haddace Alkur’ani. Abu ƙasim Khaz Ali wanda ya rasu shekarar 1394 h shamsi, Malamin Hauza, da kuma Muhammad Taƙiyyu Bahlul wanda ya rasu shekarar 1384 h shamsi, ana ƙidaya su cikin Mahaddatan Alkur’ani.

Nazari

Mu’ujamu Huffazil Alkur’an Abarar Tarikh, talifin Muhammad Salim Muhaisin: wannan littafi ya ƙunshi tarihin gomomin Mahaddatan Alkur’ani. Ma’arifatul Al-ƙurra’il Al-kibar Ala ɗabaƙat wal-A’asar ko kuma ɗabaƙatul Al-ƙurra, rubutun Shamsid-dini Muhammad Bn Ahmad Bn Usman Zahabi: marubucin littafin ya tattaro Mahaddatan Alkur’ani da surar ɗabaƙa-ɗabaƙa. Usul wa Rabashhaye Hifzi Kur’an, rubutun Sayyid Ali Mirdamad Najaf Abadi: Maɗabba’ar Intisharat Markaz Bainal Milali tarjumeh wa Nashar Al-Musɗapa ta buga shi, cikin Fasali na farkon littafin an yi Magana kan muhimmanci da larurar sanin kalmomin hadda, a Fasali na biyu, Magana ce kan Asalai da Muƙaddima, Fasali na uku ya yi bayani game da hanyoyin hadda da tilawa da tabbatar da zaunawar hadda.