I'ijazin Alkur'ani A Fagen Ilimin Boko

Daga wikishia

I’ijazin Alkur’ani A Fagen Ilimin Boko, (arabic: الإعجاز العلمي للقرآن) wata Nazariya ce tare da Dabbaka wasu ayoyin Alkur’ani kan abubuwan da ilimin Tajriba (Ilimin Boko) ya gano kan tabbatar Kasancewar Alkur’ani Mu'ujiza, kan asasin wannan Nazariya an tabbatadar da cewa Alkur’ani ya yi Magana kan tabbatattun abubuwa cikin fagen Ilimi musammam ma Ilimin Tajriba wanda ba a ma gano shi a zamanin da Alkur’ani ya sauka, kasancewar a wancan zamani da Alkur’ani ya sauka bayanin wannan abubuwa ya fi karfi Mutane. Bisa bayaninsu da Alkur’ani ya yi a wancan zamani wajibi ne kirga Alkur’ani a matsayin wata Mu’ujizar Annabin Muslunci (S.A.W) da kuma kasancewar Alkur’anin wani Littafi daga Allah.

Isharar Alkur’ani zuwa ga wasu Masl’aloli kamar misalin Postural Movement na Kasa da na cirata, dogarar Rayuwa kan Ruwa, Gravity Force, da kuma kasancewar Tsirrai daga Nau’i biyu Nau'in Mace da Nau'in Namiji, suna daga Samfuran I’ijazin Alkur’ani na a fagen ilimin `Dan Adam. Muhammad Ahmad Isnkandarani, Rashid Tantawi, sune Musulmai na Farko-Farko da suka fara wallafa Littafi a wannan Fage, a Kasar Iran an samu gabatar binciken ilimi kan wannan Mas’ala ta hannun Muhammad Takiyu Shari’ati, Sayyid Mahmud Talikani da Mahadi Bazargan. Wasu Ba’arin Malaman Musulmai suna da sabani tare da Tafsirin Alkur’ani kan Ilmin `Dan Adam, sun yi Imani kan cewa shi Nazari na Ilmin `Dan Adam kodayaushe tare yake canji da sassauyawa da rushe abinda ya gina a baya, a cikin sura da halin rusa Nazariya zai zama an haifar da shakku da Tambaya kan ingancin Alkur’ani, sai dai kuma cewa wadanda suka amince da Dabbaka Ayoyin Alkur’ani kan abubuwan da Ilimin `Dan Adam ya gano musammam ma Ilimin Tajriba suna ganin yin hakan matsayin wata hanya ta kara tabbatar da gaskiyar Alkur’ani

Gabatar da Nazariya

Kan asasin Nazariyar I’ijazin Alku’ani a gafen ilimin `Dan Adam, wannan Littafi Mai daraja ya yi Magana dangane da tabbatattun abubuwa wanda lokacin Saukar Alkur’ani ba a ma gano su, kari kan kasancewa sabanin sauran litattafan Ilimi wadanda bayan shudewar zamani nazariyoyin da suke ginu a kai suna rushewa, hakika Alkur’ani tare da tattaro Madalib na ilimi da yake yi tunda yake bai taba samun tawaya ba, sakamakon gazawar Mutane kan bayanin tabbatattun abubuwa na ilimi a wancan zamani to ya zama tilas a karbi Alkur’ani matsayin Littafin Allah sannan kuma Mu'ujizar Annabin Muslunci (S.A.W) [1]

Gabata

Tafsirin Alkur’ani cikin ilmin zamani yana da dogon tarihi a Duniyar Muslunci, ance Ibn Sina wanda ya rayu tsakanin shekaru 370-428 h kamari, Shi ne Mutum na farko da ya fara yunkuri da kokarin Dabbaka wasu Bahasussukan Falsafa kan Ayoyin Alkur’ani, ya yi bakin kokarinsa kan fitar da Tafsiri na ilimin zamani daga ba’arin wasu ayoyin Alkur’ani, Fakhrur Razi wanda ya rayu tsakanin 544-606 h kamari, shima ya dabbaka ayar Alkur’ani da ta zo da jumlar (Saba’a Samawat) Sammai Bakwai, kan Duniyar Taurari guda bakwai wacce cikin Ilimin sanin Taurari na Yunan kasar Girka an tabbatar da shi a tarihi, [2] tare da haka tabbatar da I’ijazin Alkur’ani yana komawa zuwa wannan Karni da muke ciki, sakamakon sababbin Kashafi cikin Ilimin Tajriba da aka samu sai ya zamana Masu binciken ilimi sun karkata zuwa ga Tafsirin Alkur’ani na ilimin `Dan Adam [3] A wannan Daura da yawa yawan Malaman Tafsiri da Masana daga bangaren `Yan Shi’a da Ahlus-Sunna sun yi Bakin kokari cikin Tabbatar da I’ijazin Alkur’ani cikin Ilimin `Dan Adam [4] an wallafa litattafai masu tarin yawa a fagen Tafsirin Alkur’ani na Ilimin zamani tare da I’ijazinsa [5] Muhammad Bn Ahmad Iskandarani, Rashid Rida da Tantawi sune Mutane na farko a wannan zamani da suke da rubuce-rubuce kan wannan fanni, [6] an samu gabatuwar wannan fanni a Kasar Iran ta hannun Muhammad Takiyyu Shari’ati, Sayyid Mahmud Talikani, da Mahadi Barzargan [7]

Samfuran I’ijazin Ilimi na Alkur’ani

Malaman Tafsiri sun danganta Madalib na ilimi masu tarin yawa zuwa ga Alkur’ani sannan suka Ambato wasu adadin I’ijazin Ilimi Na Alkur’ani, daga jumlarsu akwai Postural Movement na Kasa, da ciratarta, da dogarar da Rayuwa tayi da ruwa, gravity Force, kuma kasancewar Tsirrai Nau’i biyu Mace da Namiji dama sauran abubuwa masu rai, da Jujjuyawar Sassanta a Ayyanannun wurare (Circulation of spheres in certain orbits) [8] Ayoyin da aka yi amfani da su kan tabbatar da I’ijazin Alkur’ani a fannin ilimin Zamani sun kasance kamar haka:

وَجَعَلْنَا مِنَ الْمَاءِ کلَّ شَیءٍ حَی:

Mun fitar da Duk wani Rayyaye daga Ruwa. Suratul Anbiya aya 30 Wasu Ba’arin Malamai tare da dogara da Kashafin Ilmin Tajriba wanda ya ginu kan cewa rayuwar duk wani abu Mai rai ta dogara ne da Ruwa, sun bayyana wannan aya matsayin I’ijazin Ilimi na Alkur’ani [9]

وَمِن کلِّ وَمِن کلِّ الثَّمَرَ‌اتِ جَعَلَ فِیهَا زَوْجَینِ

Daga Dukkanin Kayayyakin Marmari ya sanya Nau’uka biyu-biyu Suratul Ra’adu aya ta 3 Tafsir Namuneh: Hakika kasancewar Ba’arin wasu Tsirrai Nau’i biyu mace da namiji tun zamanin baya cancan an gano su, sai dai cewa gano Kasancewar dukkanin Tsirrai Nau’I Mace da Namiji ne sai a tsakiyar Karni na 17 hijira Miladiya Masana Ilimi Tajriba suka gano haka kuma suka dabbaka shi matsayin gamammiyar doka kan baki dayan tsirrai [10]

ثُمَّ اسْتَوَیٰ إِلَی السَّمَاءِ وَهِی دُخَانٌ:

Sannan ya daidaita zuwa ga Sama Alhalin a lokacin ta kasance hayaki. Suratul Fussilat aya ta [11] Wasu ba’arin Malaman tafsiri sun ce wannan aya ce ta Nazariyar Mahabang (Big bang) da take bayani kan yadda duniya ta samu, sun yi Imani kan cewa Hayakin da maganarsa ta zo cikin Alkur’ani shi ne dai wannan Gajimaren Turiri wanda Masana ilimin Tajiriba suke ganin duniya ta samu ne bayan wata Babbar Fashewa da tarwatsewarsa [12]

وَمَن یُرِ‌دْ أَن یضِلَّهُ یجْعَلْ صَدْرَ‌هُ ضَیقًا حَرَ‌جًا کأَنَّمَا یصَّعَّدُ فِی السَّمَاءِ:

Duk wanda Allah yake nufin Batar da shi zai sanya Kirjinsa a Takure da kuntace kai kace misalin wanda yake hawa sama. Suratul An'am aya ta 125 ance a wannan zamani da muke ciki ya tabbata gwargwadon yana Mutum yake hawa sama gwagwadon yanda numfashinsa yake kuntacewa da wahalar yi gareshi, har zuwa kaiwa ga wurin da zai rasa Iskar Oxygen ya fadi sumamme. Wannan wata Mu’ujiza ce ta ilimi daga Alkur’ani. [13]

Kin Amincewa da Nazariyar I’ijazin Ilimi

Masu sabani da Tafsirin Alkur’ani kan asasini Ilimi `Dan Adam suna cewa shi Alkur’ani Littafi ne na shiriya bai kamata ya zamanto muna jiran Alkur’ani ya yi mana bayanin Nazariyoyin Ilimin `Dan Adam da Dokoki da Ka’idojin Physics da Chemistry ba, su sun yi Imani kan cewa su fa Nazariyoyin Ilimin zamani a kowanne lokaci suna kan magangara da mabijirar canjawa da sauyawa da rushewa, a cikin sura da halin rugujewar Nazariyoyi, to fa dungurungun za a fara sanya alamar tambaya kan ingancin shi kansa Alkur’anin, sabanin su kuma wanda suka yarda Nazariyar sun kafa Hujja cewa dabbaka Kashafin Ilimin zamani an ayoyin Alkur’ani kwata-kwata baya cin karo da kasancewar Alkur’ani Littafin Shiriya, bari ma dai hakan yana kara tabbatar gaskiyar Alkur’ani kuma yana Taimakawa kan shiryarwar da Alkur’ani yake yi. [14] Sai dai kuma hatta tsakanin wanda suka aminta da wannan Nazariya akwai sabanin ra’ayi: wasu sun tafi kan cewa baki dayan kowanne ilimi akwai shi cikin Alkur’ani kuma sun yi bakin kokarinsu wurin fito da ilimi misalin likitanci, Lissafi, Injiniyanci (engineering), da Ilimin Aljebra da sanin Taurari (Algebra and astronomy) daga cikin Alkur’ani, [15] Tantawi, Muhammad Abdul-Na’im Aljamal, Muhammad Ahmad Iskandarani da Sayyid Ahmad Khan Hindi suna daga cikin wadanda suke kan wannan ra’ayi suka kuma wannan kokari, [16] Wasu Jama’ar daga cikinsu sun tafi kan cewa suna ganin gayyar su Tantawi sun wuce gona da iri cikin Nazariyar Tafsirin Alkur’ani kan ilimin Tajriba, sun dabbaka Nazariyar Tafsir ilimi kan Ilimin Tajiriba ba tare da kiyaye Tsari da uslubin Nazariyar ba, suna ganin cewa maganar gaskiya itace ALkur’ani bai yi Magana kan dukkanin ilmin Tajriba ba, , amma a ba’arin wasu ayoyi anyi bayanin wasu tabbatattun abubuwa wadanda sai bayan shudewa Karnoni Masana Ilimin Tajriba suka gano su, wadannan ayoyi suna nuni kan I’ijazin ilimi na Alkur’ani, [17] Sayyid Kutub, Rashid Rida, Muhammad Takiyyu Shari’ati, Sayyid Mahmud Talikani da Mahadi Bazargan suna daga cikin Jama’a ta biyu da suka kan wannan ra’ayi [18] Allama Tabataba’i cikin Mukaddimar Almizan yana ganin tafsirin Ilimi na Alkur’ani, ba komai bane face abinda aka dankara shi kan Nazariyoyin ilmin Tajriba, babu wani Tadbiki da ya zo dangane da shi [19]

Sanin Littafi

An buga littafai masu tarin yawa cikin wannan fanni [20] kamar misalin littafin (Kashful Al-Asrar An-Nuraniyya Al-Kur’aniyya) da (Al-Barahin Al-Bayyinat fi bayan Haka’ik Al-Haiwanat) da kuma (Tibyannul Al-Asrar Ar-Rabbaniyya fil Al-Nabatat wa Al-Ma’adin wal Kuwwas Al-haiwaniyya) Muhammad Bn Ahmad Iskadarani ya wallafa su, Almanar Talifin Rida Rashid, Jawahirul Alkur’an, Talifin Tantawi, kuma shi ne Tafsiri na farko cikin tafsiran Ilimin Zamani [21] Tafir Nawin talifin Muhammad Takiyyu Shari’ati shima wannan wani fitaccen Littafi ne a cikin wannan fanni da fage Malamin ya yi bakin kokarin cikin nesantar wuce gona da iri cikin kawai misalsalai da Samfura daga I’ijazin Akur’ani [22] Muhammad Hadi Ma’arifat shima cikin mujalladi na shida a littafinsa At-Tamhid ya yi bahasi kan wannan Maudu’i, [23] Wasu ba’arin daban daga littafan da aka wallafa dangane da wannan fanni sun kasance kamar haka:

  • Fajuheshi dar I’ijaz Ilmi Kur’an: talifin Muhammad Ali Ridayi Isfahani.
  • Mausu’atul Al-Ijazil Al’ilmi fi Al-Kur’anil Al-Kareem was As-sunna Al-Mudahhara: talifin Yusuf Alhaj Ahmad.
  • Mausu’atul Al-Zahabiyya fi I’ijazil Al-Kur’nil Al-Kareem was As-Sunna An-Nabawiyya: Amjad Fatahi wa Hani Bn Mar’a Al-kulaini
  • Mausu’atul Al-Zahabiyya fi I’ijazil Al-Kur’nil Al-Kareem was As-Sunna An-Nabawiyya: Talifin Ahmad Mustapa Mutawalli.
  • Min I’ijazil Al-Ilmi fi Al-Kur’anil Al-Kareem,: talifin Hassan Abul Ainaini. [24]

Fasalnameh (Al-I’ijazil Al-ilmi fi Alkur’an Was As-sunna) yan adga cikin rubutu da akayi na ilmi tare da bahasin ilimi cikin adadin abubuwa fiye da 30 daga fagage daban-daban daga Likitanci, Ilimin Sanin Taurari,ilimin Sanin Kasa, ilimin sanin Halitta, ilimin sanin Lissafi,ilimin sanin Tattalin Arziki, ilimin sanin Tabiyya, da Ilimin sanin zamantakewa [25]

Bayanin kula

  1. ↑ Broumand, "Barasi wa Nakdi taujii Ilmi I'ijiazi Kur'an", shafi na 76-77.
  2. ↑ Rezaei Esfahani, Fajuheshi dar I'ijazi Ilmi Kur'an, 2008, juzu'i na 1, shafi na 26
  3. ↑ Ma'arif, " Jayegahe I'ijaz Kur'an Dar Tafsir Nawin ", shafi na 83, 84.
  4. ↑ Rezaei Esfahani, Fajuheshi dar I'ijazi Ilmi Kur'an, 2008, juzu'i na 1, shafi na 30
  5. ↑ Ma'arif, " Jayegahe I'ijaz Kur'an Dar Tafsir Nawin ", shafi na 83, 84.
  6. ↑ Rezaei Esfahani, " Cisti wa Calahaye I'ijazi Ilimi Kaur'an", shafi na 12-13.
  7. ↑ Pourhasan, "Nakdi wa barasi rabashe Tafsir ilmi Kur'an", shafi na 90 da 91.
  8. ↑ Ma'arif, " Jayegahe I'ijaz Kur'an Dar Tafsir Nawin ", shafi na 87
  9. ↑ Marfat, At-Tamhid, 1417 AH, juzu'i na 6, shafi na 33-35.
  10. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 10, shafi na 119-120.
  11. ↑ Rezaei Esfahani, " Cisti wa Calahaye I'ijazi Ilimi Kaur'an", shafi na 97-100
  12. ↑ Rezaei Esfahani, " Cisti wa Calahaye I'ijazi Ilimi Kaur'an", shafi na
  13. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 5, shafi na 435, 436.
  14. ↑ Broumand, "Barasi wa Nakdi Taujihi I'ijazi ilimi Kur'ani", shafi na 77-78
  15. ↑ Rezaei Esfahani, " Cisti wa Calahaye I'ijazi Ilimi Kaur'an", shafi na 47-49
  16. ↑ Pourhasan, " Barasi wa nakdi rabeshe tafsir Ijazi Ilmi Kur'an, shafi na 90.
  17. ↑ Rezaei Esfahani, "Fajuheshi dar Ijazi Ilmi Kur'an", shafi na 47-49
  18. ↑ Pourhasan, " Barasi wa nakdi rabeshe tafsir Ijazi Ilmi Kur'an, shafi na 90
  19. ↑ Allameh Tabatabai, Al-Mizan, 1417 AH, shafi na 6-9.
  20. ↑ Rezaei Esfahani, " Cisti wa Calahaye I'ijazi Ilimi Kaur'an", shafi na 13
  21. ↑ Rezaei Esfahani, " Cisti wa Calahaye I'ijazi Ilimi Kaur'an", shafi na 12
  22. ↑ Ma'raf, " Jayigahe I'ijazi Ilmi Kur'an dar Tafsir Nawin ", shafi na 84.
  23. ↑ Rezaei, "Manba'i shinasi I'ijazi Ilmi Kur'an", shafi na 204.
  24. ↑ Rezaei Esfahani, " Cisti wa Calahaye I'ijazi Ilimi Kaur'an", shafi na 13
  25. ↑ Rezaei Esfahani, " Cisti wa Calahaye I'ijazi Ilimi Kaur'an", shafi na 13

Nassoshi

  • Broumand, Mohammad Hossein, "Barasi wa Nakdi Taujihi Ilimi Ijazi Kur'an ", Makala da Sharhi, Na 71, 2008.
  • Pourhasan, Qasim, "Nakdi wa Barasi rabaeshe Tafsiri Ilimi Kur'an ", Payam Javidan, No. 6, 2004.
  • Rezaei, Hassan Reza, "Manba'ai shinasi Ijazil Ilmi Kur'an, No. 7, 2009.
  • Rezaei Esfahani, Mohammad Ali, Fajuheshi Ijazi Ilimi Kur'an, Rasht, Kitab Mobin, bugu na biyar, 2008.
  • Rezaei Esfahani, Mohammad Ali, "Cisti wa Caleshhaye I'jazi Ilmi KUr'an", , Mujalladi na 7, 2009.
  • Tabatabaei, Seyyed Mohammad Hossein, Al-Mizan fi Tafsir al-Qur'an, Qum, Islamic Publications, bugu na biyar, 1417H.
  • Ma'arif, Majid, "Jayigahe Ijazi Ilmi Kur'an Dar Tafsiri Nawin", Sahifa Mobeen, 37, 1385.
  • Marfat, Mohammad Hadi, Al-Tamhid fi Ulum al-Qur'an, Qom, Al-Nashar al-Islami Foundation, bugu na farko, 1412H.
  • Makarem Shirazi, Nasser, Tafsir Namuneh, Tehran, bugun farko, Dar al-Katb al-Islamiyya, 1374.
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