Kur'ani

Daga wikishia
Kur'ani
وسط
Kwafin Alkur'ani, na ƙarni na 4 ko na 5 na wata
A rubutun Kufi (masallacin kauyen Nogol, Sanandaj)
Bayanai


Take: Littafi mai tsarki a addinin Musulunci
Shahararrun sunaye: Kur'an. Furƙan.Al-Kitab da Mus'haf
Adadin Juzu'ai : Juzu'i 30
Adadin Surori : Surori 114
Adadin Ayoyi: Ayoyi 6236

Kur'ani (Larabci: القرآن الكريم) zancen Allah kuma littafin sama a wurin musulmai wanda aka yi wahayinsa zuwa ga hazrat Muhammad ta hanyar Mala’ika Jibrilu, mahangar mahshur shi ne cewa an yi wahayin ayoyinsa zuwa ga Annabi ta hanyar aiko masa Jibrilu wani karon kuma kai tsaye ba tare da tsanantuwa da aiko Jibrilu ba, galibin musulmai sun yi Imani cewa Kur’ani ya sauka ne daki-daki a sannu a sannu, sai dai cewa wasu ba’arinsu sun tafi kan cewa ƙari kan saukarsa sannu a sannu daki-daki abin da aka hukunta saukarsa tsawon shekara guda ya sauka lokaci guda wurin Annabi a lailatul ƙadri. Ayoyin da suka fara sauka sun sauka ne ga Annabin muslunci a dutsen Nur cikin kogon Hira, mahangar mashhur shi ne an yi wahayin Kur’ani ta hanyar aiko da Mala’ika zuwa ga Annabi, wai lokaci kuma kai tsaye, aksarin musulmai sun tafi kan cewa Kur’ani ya sauka ne daki-daki, amma akwai wasu ba’ari da suka tafi kan cewa ƙari kan saukarsa daki-daki, an saukar da abin da za a sauka a shekara a lailatul ƙadri. An rubuta ayoyin Kur’ani kan fatun dabbobi, itatuwan bishiyar dabino, takardu da kan kyalle, amma bayan wafatin Annabi (S.A.W) Sahabbai sun tattaro ayoyi da surorin Kur’ani wuri ɗaya, sai dai cewa an samu adadi kwafi kwafi masu tarin yawa wanda haka ya haifar banbanci cikin jerin surori da ƙira’o’i, an fitar da kwafi guda ɗaya bisa umarnin Usman Bn Affan, sannan aka ɓatar da saura kwafi-kwafin, ƴan shi’a bisa ɗa’a ga Imamansu sun karɓi wannan kwafi matsayin ingantaccen kwafi kuma kammalalle. Kur’an, Furƙan, Al-Kitab suna daga mashhuran sunayen ƙur’ani mai girma, Kur’ani yana da surori 114 da fiye da ayoyi 6000 sannan an kasa shi zuwa juz’i 30 hizbi 120. Cikin Al-Kur’ani an yi Magana kan batutuwa misalin kaɗaita Allah, tashin Al-ƙiyama, yaƙe-yaƙen Annabin muslunci (S.A.W), ƙissoshin Annabawa, ayyukan shari’ar addinin muslunci, kyawawan halaye da munana da kuma yaƙar shirka da munafunci. Har zuwa ƙarni na huɗu bayan hijira, mabambantan ƙira’o’i sun yaɗu tsakankanin musulmai, haka nan kuma akwai kwafi kwafi daban-daban daga gare su, farkontuwar rubutun larabci, samuwar ƙarin harshen daban-daban da Amfani da mabambanta zauƙin masu karatu suna daga dalilan sassaɓawar ƙira’o’i, a wannan ƙarni cikin ƙira’o’in daka zaɓa ƙira’ar Asim tare da riwayar Hafsi ce tafi yaɗuwa da bazuwa. Kammalalliyar tarjama ta farko daga Kur’ani ta kasance ne cikin harshen farisanci, a ƙarni na huɗu bayan hijira, sannan an tarjama shi zuwa harshen Latin a ƙarni na shida wanda ya yi daidai da ƙarni na goma sha biyu hijira miladiyya, wannan littafi an buga shi a karo na farko shekara ta 950 h ƙamari, a ƙasar Italiya, bugun farko ta hannun musulmai ya kasance a shekarar 1200 h ƙamari, St. Petersburg, ƙasar Rasha, ƙasar Iran ta kasance ƙasar musulmi ta farko da ta fara buga shi, sannan Kur’anin da a wannan zamani ya shahara da rubutun Usman ɗaha ya kasance bugun ƙasar Misra. Kur’ani shi ne tushen ilimummuka da fasaha masu tarin yawa a wurin musulmai, tafsiri ulumul Kur’an kamar misalin ilimin tarihin Kur’ani, ilimin luggar Kur’ani, ilimin li’irabin Kur’ani da balagar Kur’ani, ƙissoshin Kur’ani da I’jazinsa duka suna daga waɗannan ilimummuka. Alkur'ani yana da matsayi na musamman a cikin al'adun musulmi da fasaha, Khatmar Kur’ani a bikin aure, na daga jumlarsu, ɗora Kur’ani a ka shi ma yana daga cikin al’adun ƴan shi’a, galibin samfurin Kur’ani cikin fasaha, zane-zane, mujalladi, adadi da kuma ckin gine-gine.

Zancen Allah

A imanin musulmai Kur’ani zance ne na Allah ta hanyar wahayi[1] zuwa ga Annabin muslunci, abin da ya ƙunsa da lafuzza duka daga wurin Allah su ka zo,[2] a karo na farko an saukar da Kur’ani ga Annabi a kogon Hira da yake cikin dutsen Nur[3] Malamai sun ce ayoyi na farko da suka fara sauka ga Annabi su ne ayoyin farkon suratul Alaƙ, sannan sura ta farko da ta fara sauka a kammale ita ce suratul Fatiha.[4] a imanin musulmai Annabi Muhammad (S.A.W) shi ne Annabi na ƙarshe, Kur’ani shi ne littafin sama na ƙarshe.[5]

Yanda Aka Karɓo Kur’ani

Kur’ani saukar wahayi ga Annabi da ya taƙaitu cikin hanyoyi uku: Ilhama, bayan hijibi da kuma ta hanyar aio da Mala’iku.[6] wasu ba’ari tare da dogara da wasu ayoyi kamar misalin ayar:

«قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّـهِ»

Ka ce duk wanda yake Maƙiyin Jibrilu lallai shi ya saukar da Kur’ani kan zuciyarka da izinin Allah. sun ce kaɗai an saukar da Kur’ani ne ta hanyar aiko da Jibrilu zuwa ga Annabi.[7] amma ra’ayin mashur shi ne cewa Kur’ani ya sauka ta hanyoyi daban-daban daga cikinsu akwai saukar da shi kai tsaye zuwa ga Annabi.[8] Sauka Lokaci Guda Da Kuma Ta Daki-Daki[9] Kan asasin ba’arin wasu ayoyin Kur’ani an sauke wannan littafi ne a watan Ramadan cikin daren lailatul ƙadri.[10] [tsokaci] bisa wannan ra’ayi akwai saɓanin tsakankanin musulmai wasu sun tafi kan cewa an saukar da shi lokaci ɗaya wasu kuma suna ganin daki-daki ya sauka.[11] wasu ba’ari sun tafi kan cewa abin da ya kamata ace ya sauka a tsawon shekara ga Annabi (S.A.W),[12] ya sauka a lokaci guda a daren lailatul ƙadri.[13] daidai lokacin da kuma wasu suka tafi kan cewa kaɗai dai Kur’ani ya sauka sannu-sannu mataki-mataki daki-daki, sai dai cewa na fara saukar da shi ne a watan Ramadan cikin daren lailatul ƙadri.[14]

Shahararrun Sunaye

Kur’ani yana da sunaye masu tarin yawa, Kur’an, Furƙan, Al-Kitab da Mus’haf suna daga mafi shaharar cikinsu.[15] Abubakar ne ya sa masa suna Mus’haf; amma sauran sunayen sun zo a cikin shi kansa Kur’anin,[16] Kur’an shi ne mafi shaharar sunan wannan littafi mai tsarki. wannan kalma ta Kur’an a luggance tana da ma’ana abin karantawa, tare da alif da an yi amfani da ita sau hamsin cikin kur’ani a bakiɗayansu ta zo da ma’anar littafin Kur’an, haka nan kuma ta zo ba tare da alif da lamun har karo ashirin, sha uku daga ciki sun zo ne da ma’anar Kur’ani.[17] an gabatar da Kur’ani tare da laƙubba masu yawa da suka samo asali daga gare shi, kamar misalin Majid, Karim, Hakim, Mubin. Haƙiƙa marubuta Kur’ani da masu bincikesun tafi kan cewa cikin saƙafar muslunci da shi’anci, kodayaushe zaka samu Ahlus-sunna suna kiran Kur’ani da siffar Kur’anil Karim, su kuma ƴan shi’a suna kiransa da siffar Kur’anil majid, duka siffofin biyu sun samu asali ne daga Kur’ani.[18] Sadrul Muta’allihin fasali na sha biyar cikin matsaya ta bakwai daga littafin As’farul Arba ya keɓance shi da taken laƙubban Kur’ani da siffofinsa, a cikinsa ya kawo fiye da laƙubba da sunaye guda ashirin tare da dogara da ayoyin Kur’ani tare da kuma yin sharhi da ƙarin bayani.[19] [tsokaci 2]

Matsayi

Kur’ani shi ne mafi muhimmancin tushen tunanin musulmai kuma ma’aunin tunanin muslunci kamar dai misalin hadisi da sunna; da ma’anar cewa koyarwa da suka zo ta sauran madogaran muslunci idan suka zamana sun saɓawa koyarwar Kurani basu kowacce ƙima ba kuma za a dogara da su ba.[20] kan asasin riwayoyin Annabin muslunci da Imaman Shi’a, dole ne a bijiro da hadisi kan Kur’ani idan bai dace da Kur’ani ba to ba za ayi la’akari da shi ba za a hukunta shi da rashin inganci.[21] Alal misali an bada rahoto daga Annabi cewa duk wata Magana da aka naƙalto muku daga gare ni idan ta dace da Kur’ani to lallai Magana ta ce idan ya zamana ta ci karo da Kur’ani to ba Magana ta ba ce.[22] [tsokaci 3] a wata riwaya daga Imam Sadiƙ (A.S) nan ma ya zo cewa duk wani hadisi da yake cin karo da Kur’ani, wannan hadisi ƙarya ce.[23]

Tarihin Kur’ani

AlKur'ani da ake danganta shi zuwa ga Imam Hassan Mujtaba (A.S), a rubutun Kufi, a kan zanen fatar barewa guda. Wannan Alqur'ani yana cikin gidan kayan tarihi na Malik.

Rubutu Da Dawwanawa

Asalin Maƙala: Rubuta Kur’ani

Annabin muslunci (S.A.W) ya ƙarfafa ingantaccen karatu rubutu da haddar kur’ani, sakamakon kasance farko-farkon Annabtarsa ƴan tsirarun mutane suka iya karatu da rubutu tsakankanin musulmi tare kuma da karancin tanadin kayayyakin karatu da rubutu, saboda gudun manta kalmomi ko kuma rubuta su ba daidai ba, ya yi bakin ƙoƙarinsa cikin ganin an karanta ayoyi daidai da haddace sub a tare da kuskure ba.[24] lokacin da ayoyi suke sauka yana kiran marubuta wahayi domin su rubuta abin da ya sauka gare shi.[25] ayoyin Kur’ani sun kasance rarrabe rubuce kan fatun dabbobi, itacen bishiyar dabino, kyalle da takardu.[26] Annabi da kansa ya kasance yana sa ido kan rubuta wahayi, bayan ya karanta musu wahayi sun rubuta, yana sanya su karana abin da suka rubuta don gyara duk wani kuskure da ake tsammani.[27] Suyuɗi ya rubuta cewa: a zamanin Annabi kowa da kowa ya rubuta Kur’ani sai dai cewa bai kasance wuri ɗaya ba, sannan tsarin jerin surori bai kasance a zayyane ba.[28] tsarin tattaro Kur’ani (Tadwin) na yanzu bai faru ba lokacin Annabi (S.A.W), a rubutun littafin At-Tamhid fi Ulumil Al-Kur’an, a zamanin Annabi, ayoyi da surori an zayyane su bisa ra’ayinsa, amma tattarowa ta ƙarshe matsayin littafi guda ɗaya tare da tsarin jerana surori ya faru ne bayan wafatinsa ta hannun Sahabbai.[29] kan asasin wannan littafin mutum na farko da ya tattara Kur’ani shi ne Imam Ali (A.S) ya tattaro surori kan asasin tarihin saukarsu.[30]

Harhaɗe Mus’hafai Da Mayar Da su Mus’hafi Guda Ɗaya

Bayan wafatin Annabi manyan sahabbansa kowannensu ya tattaro Kur’ani, an dawwana Kur’anai masu yawan gaske da suka kasance da bambanci cikin jerantuwar surori da ƙira’o’i.[31] lamarin da ya haifar kowacce jama’a daga cikinsu tana jin cewa ƙira’arta ce mafi inganci kuma ta sauran mutane bata da inganci.[32] Bisa shawarar da Huzaifa ya bawa Usman kan tattara Mus’hafai tare kuma da yarda da lamcinewar Sahabban Annabi, sai Usman ya umarci wasu jama’a da yin wannan aiki.[33] ya aika mutane garuruwa da ƙasashe daban-daban domin tattaro dukkanin kur’anan da suke waɗannan garuruwa; bayan nan ya bada umarni a ɓatar da waɗannan kur’anai.[34] kan asasin abin da littafin At-Tamhid ya kawo mafi rinjayen tsammani cikin shekarar da aka tattara Kur’ani zuwa guda ɗaya ya faru a shekara ta 25 bayan hijira.[35]

Amincewar Imaman Shi’a Da Mus’haf Usman

Ku Duba: Mus’haf Usman

Kan asasin riwayoyi, Imaman Shi’a sun amince tare da laminta da tattara Kur’ani zuwa guda ɗaya rak da kuma Mus’hafin da aka fitar da ƙarƙashin umarnin Usman, Suyuɗi ya naƙalto daga Imam Ali (A.S) cewa Usman ya yi shawara da Imam game da mai da kur’anai zuwa guda ɗaya kuma Imam Ali (A.S) ya amince da wannan aiki.[36] haka nan an naƙalto cewa Imam Sadiƙ (A.S) ya tsawatar da wani mutum da ya karanta Kur’ani a wurinsa da saɓanin halastacciyar ƙira’a da aka lamince.[37] daidai da abin da ya zo a littafin At-Tamhid bakiɗayan ƴan shi’a sun yarda da Kur’ani da yake hannun musulmi matsayin cikakke kuma kammalallen Kur’ani.[38]

Mabambantan ƙira’o’in Kur’ani

Asalin Maƙala: Ma’abota ƙira’o’i Guda Bakwai Da Riwaya Goma Sha Huɗu

har zuwa ƙarni na huɗu bayan hijira mabambantan ƙira’o’i sun ba zu tsakankanin musulmai.[39] babban dalili kan sassaɓawar ƙira’o’i ya farsu sakamakon samuwar mabambantan Kur’anai tsakanin musulmai, farkontakar rubutun larabci, rashin ɗigo kan haruffa, rashin wasalin kan haruffa, samun ƙarin harshe mabambanta da kuma amfani da zauƙi ma’abocin ƙira’a, su ne dalilin wannan saɓani.[40] a ƙarni na huɗu bayan hijira, Abubakar Bn Mujahid wanda ya rayu tsakanin shekaru 245-324 malami ma’abocin ƙira’a a garin Bagdad, ya zaɓo ƙira’o’i guda bakwai tsakanin tarin ƙira’o’i, ma’abota waɗannan ƙira’o’i sun shahara da sunan (ƙurra’u Sab’ati) kasancewa kowacce ɗaya daga ƙira’o’i bakwan an naƙaltota tare da riwaya biyu, sai suka zamana karɓaɓɓun ƙira’o’i guda goma sha huɗu a wurin musulmai.[41] Ahlus-sunna sun yi Imani cewa Kur’ani yana lafuzza daban-daban kuma kowa zai iya karanta da ɗaya daga fuskokin waɗannan lafuzza; 24 amma malaman shi’a sun tafi kan cewa an saukar da Kur’ani ne da ƙira’a guda ɗaya, kaɗai dai Imaman shi’a sun halasta ma yan shi’a karanta Kur’ani da mabambantan ƙira’o’i domin sauƙaƙa musu.[42] Mafi yaɗuwar ƙira’a tsakankanin musulmai ita ce ƙira’ar Asim da riwayar Hafsi. Wasu jama’a daga ƴan shi’a masu bincike kan Kur’ani sun tafi kan cewa ƙira’ar Asim kaɗai itace ingantacciyar ƙira’a, sun ce sauran ƙira’o’in ba a naƙalto su daga Annabi ba, kaɗai sun samu ne daga zauƙin ma’abotan waɗannan ƙira’o’i.[43]

Li’irabin Kur’ani

Hotan Kwafin Al-Kur'ani tare da tarjamar farisanci na lokacin Taimuri

Cikin harshen Larabci haƙiƙa Li’irabi yana babban kaso mai muhimmancin gaske da ake dogara da shi domin bayanin ma’ana, lallai l’irabi wani abu ne da ya zama larura game da sanin ma’anar Kur’ani, saboda kuskure cikin tantance li’irabi yana haifar da canjawar ma’ana, a wani lokacin ma yana iya haifar da kawo ma’ana da take tauye abin da ubangiji yake nufi.[44] marubutan wahayi a farko sun kasance suna rubuta kalmomin Kur’ani ba tare da ɗigo ko wasali ba yin hakan bai kasance matsala ga waɗanda suka rayu a zamanin Annabi ba, amma game da mutanen da suka zo bayansu musammam musulmai waɗanda ba larabawa zai haifar da mabambantan ƙira’o’i da kuma canjawar ma’anoni da wannan dalili ne aka ya zama larura a sanyawa Kur’ani wasali domin kawo ƙarshen wannan sassaɓawar da canji da jirkitar ma’ana.[45] an samu saɓɓawar rahotannin tarihi game da farkon wanda ya fara yin li’irabin Kur’ani, abin da ya fai shahara Abu Aswadil Du’ali tare da taimakon Yahay Bn Ya’amur wanda ya rasu shekara 69 bayan hijira shi ne mutum na farko da ya yi wa Kur’ani wasali.[46] farko farkon li’irabin Kur’ani ya kasance da wannan shakali: ɗigo a kan harafin ƙarshe da ma’anar wasalin nasaba (fataha), ɗigo ƙasa da ma’anar jarra (kisra) ɗigo bayan harafi na ƙarshe da ma’anar rufu’a.[47] bayan shuɗewa ƙarni ɗaya sai Khalil Bn Ahmad Farahidi wanda ya rasu shekara 275 hijira ƙamari ya canja su da wani keɓantaccen shakali: miƙaƙƙen ɗigon wasali kan harafi domin nasaba, miƙaƙƙen wasali ƙasan harafin da ma’anar Kisra, ƴar ƙaramar wawun saman harafi da ma’anar rufu’a, maimaita wasali mai kama da juna domin tanwini, wasali mai haƙora uku mai kama da harafin sinun da ma’anar shadda, sai kuma wasali mai kama da sufuli da ma’anar sukuni (ɗauri).[48] bayan nan cikin ƙarshe-ƙarshen ƙarni na biyu bayan hijira, makarantar garin Basara tare da malamai misalin Sibawaihi, da makarantar Nahawu ta Kufa tare da jagorancin wasu mutane a tsakiyar ƙarni na uku da kuma bayyanar makarantar nahawun Bagdad an samu sauyi cikin ilimin li’irabin Kur’ani.[49]

Tarjama

Asalin Maƙala: Tarjama Kur’ani

Tarjamar Kur’ani wani daɗaɗɗen batu ne da yake da tsohon tarihi kuma ya na komawa ne zuwa ga farko farkon muslunci.[50] farkon kammalalliyar tarjamarsa ta kasance ne da yaren farisanci wacce aka yi tun cikin ƙarni na huɗu bayan hijira,[51] malamai sun ce Salmanul Farisi shi ne farkon wanda ya fara tarjama Kur’ani, ya fassara basmalla.[52] Malaman Kilisa (Majami’a) da Sufayen coci coci su ne farkon waɗanda suka tarjama Kur’ani zuwa harshen ƙasashen Turawa,[53] sun yi hakan ne da niyyar nemo kura kuran muslunci cikin bahasin ilimin Kalam, sai suka tarjama wasu jumloli daga Kur’ani, kammalalliyar tarjamar Kur’ani ta farko da aka yi da harshen latin ta faru ne a ƙarni na shida bayan daidai da ƙarni na 12 miladiyya.[54]

Bugu

Bugu na farko ya kasance ne a shekara ta 950 h ƙamari, a ƙasar Italiya, sai dai cewa wannan bugu ya ɓace ɓat bisa umarnin Kilisa, bayansa a shekara ya 11014 h ƙamari daidai da 1692 miladiyya sai kuma a shekara ya 1108 a ka sake buga shi a Turai, bugu na farko ta hannun musulmai ya kasance a shekarar 1200 h ƙamari, Maula Usman ne ya ɗauki nauyin wannan aiki a garin S.T Petersburg a ƙasar Rasha, Iran ce ta kasance ƙasar musulmai ta farko da ta fara buga Kur’ani a shekarar 1243 hijira ƙamari da kuma 1248, ya kasance ƙayataccen bugu na dutse, a shekaru da suka zo da baya kuma sauran ƙasashe misalin Turkiyya Misra da Iraƙi suma sun buga shi cikin shakalai daban-daban.[55] An fitar da Kur’ani bugun Misra a shekara 1342 ƙarashin sa idon malaman Jami’ar Al-Azhar kan asasin riwayar Hafsi daga Asim, bugu ne da ya samu karɓuwa a dubiyar muslunci, Kur’anin da yanzu ake kira da Khaɗɗi Usman ɗaha cikin ƙayataccen rubutun surori kan asasin bugun Misra, wannan Kur’ani ana buga shi a galibin ƙasashen musulmai, wannan Kur’ani bugun misra ya fifitu da tsara ayoyi cikin shafuka da kuma tsararren rarrabe hizbai da juzu’aiguda talatin na Kur’ani.[56] A wannan zamanin buga Kur’ani yana gudana ƙarƙashin cibiyoyi da suke da alaƙa da wannan aiki tare da keɓantattun dokokinsu.[57] a ƙasar Iran akwai cibiyar Darul Kur’anil Al-Karim, aikinsu shi ne gyara da sa idanu kan buga Kur’ani.[58]

Tsarin Fasalin Kur’ani

Kur’ani yana da surori 114 da kuma kusan ayoyo 6000, akwai saɓani game da ƙididdigar adadin ayoyinsa, wasu sun naƙalto daga Imam Ali (A.S) cewa yana da adadin ayoyi 6236.[59] an kasa Kur’ani zuwa juzu’I 30 hizbi 120.[60]

Sura

Asalin Maƙala: Sura

Ana kira mabambantan sasannin Kur’ani da suke ƙunshi tsarrarru ayoyi da sunan Sura.[61] bakiɗayan surorin Kur’ani suna farawa bismilla in banda suratul tauba.[62] surori tare da la’akari da saukarsu sun kasu zuwa gida biyu: surorin da suka sauka gabanin hijira Annabi (S.A.W) daga Makka zuwa Madina, ana kiransu da Makkiya, surorin da suka sauka bayan hijira ana kiranzu Madaniyya.[63]

An zana ayoyin kur’ani a jikin kofar Najaf guda 80 a bangon katako

Aya

Asalin Maƙala: Aya

Aya suna ne da ake amfani da shi kan kalmomi, bayanai da jumlolin Kur’ani waɗanda daga gare su sura take samuwa.[64] kowacce sura tana ɗauke da wasu adadin ayyanannun ayoyi,[65] ayoyin Kur’ani bisa la’akari da girma suna da bambanci da jun, aya ta 282 suratul Baƙara ita ce mafi girma da tsayin ayoyin Kur’ani, mafi gajertar ayar Kur’ani ita ce aya ta 64 suratul Al-Rahman, Wal-Dhuha, suratul Dhuha aya ta 1, wal-fajri suratul fajri aya ƙ ko kuma fawatihu sura (Mabuɗan surori),[66] Ayoyin Kur’ani bisa la’akari da ma’auni da kuma bayyanuwar ma’ana sun kasu zuwa gida biyu: Muhkamat da mutashabihat, abin da ake nufi da muhkamat sune ayoyin da zuwa wani miƙdari ma’anoninsu suka kasance a bayyane baku shakku da kokwanto cikinsu; ayoyin da ma’anoninsu suke karɓar mabambantan fuskoki ana kiransu da mutashabihat.[67] karkasa shi zuwa waɗannan rukunai biyu ya samo asalin ne da Kur’ani.[68] Akwai wani karkasawa ta daban kan ayoyi da aka yi bayaninsa, ayoyin da suke goge hukuncin da yake wasu ayoyin daban ana kiransu da sunan ”Nasik” sannan kuma ana kiran ayar da aka goge hukuncinta da sunan ”Mansuk”.[69]

Hizbi Da Juzu’i

Asalin Maƙala: Hizbi Da Juzu’i

Hizbi da juzu’i nau’i biyu ne daga rabe-raben Kur’ani da musulmai suka samar, ana tsammanin musulmai sun yi haka ne domin samar da tsarin tilawa ko hadda ta kowacce rana, wannan rarrabawa kowa da irin ta sa ba ta kasance bai ɗaya ba;[70] an ce a lokacin Annabi (S.A.W), an rarraba Kur’ani zuwa hizbi bakwai, kowanne hizbi ya ƙunshi wasu adadin surori, haka nan kuma a daurorin daban-daban an bijiro da rarraba Kur’ani daga hizbi biyu har zuwa hizbi goma, a wannan zamani raba Kur’ani zuwa Juzu’i 30 kowanne juzu’i kuma an kasa zuwa hizbi huɗu shi ne abin da yafi yaɗuwa da bazuwa.[71]

Abin da Yake Ciki

Kur’ani ya ƙunshi mabambantan maudu’ai kamar mas’lolin aƙida, Akhlaƙ, hukunce-hukuncen shari’a, ƙissoshin magabata, fito na fito da munafukai da mushrikai, ba’arin muhimman abubuwan da ya tattaro su ne: Kaɗaita Allah, tashin alƙiyama, da kuma abubuwan da suka faru a farkon muslunci misalign yaƙoƙin Annabin muslunci, ƙissoshin Kur’ani, hukunce-hukuncen ibada haƙƙoƙi da hukunce-hukuncen uƙuba a addinin muslunci, kyawawan halaye da miyagunsu da kuma hani daga shirka.[72]

Rashin Yiwuwar Jirkita Kur’ani

Asalin Maƙala: Jirkita Kur’ani

Tahrifi (jirkita) galibi tana bada ma’ana ƙari ko rage kalmomin Kur’ani, Abu ƙasim Khuyi ya rubuta cewa: musulmai sun yi ittfaƙi da ma’anarsa ta farko lallai bai faru ba kuma babu shi cikin Kur’ani, amma cikin fagen goge wata kalma ko kalmomi akwai saɓani tsakanin musulmai.[73] a cewarsa ra’ayin mashhur tsakanin malaman shi’a jirkita hatta da ma’ana ta biyu bai faru ba cikin Kur’ani. [74]

Ƙalubale Da Kuma I’ijazin Kur’ani

Asalin Maƙala: ƙalubale Da Kuma I’ijazin Kur’ani

Cikin wasu ayoyin Kur’ani Annabin muslunci (S.A.W) ya nemi waɗanda suka ƙi karɓar da’awarsa idan har ba su yarda cewa shi Annabi ne ba da Allah ya turo shi to su zo littafi misalign Kur’ani ko kuma surori guda goma ko kuma alal aƙalla sura guda ɗaya misalin Kur’ani,[75] musulmai suna ganin wannan mas’ala matsayi ƙalubale kan Kafirai, tahaddi (ƙalubale), anyi amfani da wannan kalma a karon farko cikin ilmin tauhdi a ƙarni na uku da ma’anar zuwa da kwatankwacin Kur’ani.[76] a aƙidar musulmai babu wani mutum da zai iya zuwa da wani littafi misalign Kur’ani, wannan wata alama ce ta mujizar Kur’ani da Annabtar Hazrat Muhammad. Kur’ani da kansa ya tabbatar da cewa littafi ne daga Allah tare da bayyana cewa babu wanda zai iya zuwa da misalinsa,[77] I’jazil Kur’ani ɗaya ne daga iliman Kur’ani da yake bincike kan dalilan mujizantakar Kur’ani.[78]

Ilimummuka Da Suke Da Alaƙa Da Kur’ani

Kur’ani ya zama tushen ilimi da yawa a wurin musulmai, Ulum Kur’ani ɗaya ne daga jumlarsu.

Tafsiri

Asalin Maƙala: Tafsiri

Tafsiri wani ilimi ne da yake sharhi da ƙarin bayani kan Kur’ani,[79] Annabi (S.A.W) shi ne farkon wanda ya fara tafsiri,[80] Imam Ali (A.S) Ibn Abbas, Abdullahi Bn Mas’ud da Ubayyu Bn Ka’ab sun kasance na farkon malaman tafsirin Kur’ani bayanan Annabi (S.A.W),[81] an fassara Kur’ani cikin mabambanta hanyoyi da uslubai, wasu ba’ari daga usluban tafsirin Kur’ani sun kasance misalin Tafsirul Maudu’i, tafsirul tartibi, tafsirul Kur’ani Bil Kur’an, tafsirul riwa’i, tafsirul ilimi, tafsirul fiƙihi, tafsirul falsafi da tafsirul irfani.[82]

Ulumul Kur’an

Asalin Maƙala: Ulumul Kur’an

Wasu adadin ilimi ne da ake bahasinsu game da ake kiransu Kur’ani, ulumul kur’an. Tarikh Kur’an, ayatul ahkam, ilimul i’irabi da balagul kur’an, asbabul nuzul, ƙasasul Al-kur’an, I’jazul Kur’an, ilmul ƙira’at, ilmul makki wa madani, ilmul muhkam wa mutashabihu.[83] da ilimul nasiku wal mansuk suna daga bahasosin ulumul kur’an. 84 wasu ba’ari daga muhimman madogaran ulumul, su ne misalin haka:

  • Al-Tibyan (Mukaddimeh Kitab) na Shaik ɗusi wanda ya rasu shekarar 460 h ƙamari
  • Majma’ul Al-Bayan (Mukaddima) na Allama ɗabarasi wanda ya rasu shekarar 548 h ƙamari.
  • Imla’u ma Manna bihi Al-Rahmanu, na Abul Baƙa’u Akbari, wanda ya rasu shekara ta 616 h ƙamari.
  • Al-Burhan fi Ulumil Al-Kur’ani, na Zarkashi, wanda ya rasu shekara 794 h ƙamari.
  • Al-Itƙanu fil Ulumil Al-Kur’ani, na Jalalud-dini Suyuɗi, wanda ya rasu shekarar 911 h ƙamari.
  • Ala’ul Ar-Rahman (Mukaddima) na Mahmud Jawad Balagi wanda ya rasu shekara ta 1352 h ƙamari.
  • Al-Bayan fi Tafsiril Al-Kur’ani na Sayyid Abu ƙasim Khuyi, wanda ya rasu shekara ta 1371 h shamsi
  • Kur’an dar Islam na Sayyid Muhammad Husaini ɗabaɗaba’i, wanda ya rasu 1360 h shamsi.
  • Al-Tamhid fi Ulumil Al-Kur’ani na Muhammad Hadi Ma’arifat wanda ya rasu shekara ta 1385 h shamsi.[84]

Al’adu

Ɗora Al-Kur'ani a ka a garin Najaf a daren lailatul ƙadri

Kur’ani wani abu da yake da tasiri cikin rayuwar musulmai ta yau da gobe, ana shirya zaman khatmar kur’ani a cikin masallatai, cikin Haraman Imamai da haraman ƴaƴan Imamai da ma cikin majalisai na cikin gidaje.[85] ɗora Kur’ani a ka yana daga al’adun ƴan shi’a cikin raya dararen lailatul ƙadri, a wannan al’ada yayin ɗora kur’ani a ka sunaa rantsuwa da Allah da Kur’ani da kuma Ma’asumai domin neman gafarar zunubai.[86] Cikin mafi yawan majalisan musulmai da suka al’adantu kansu, misalin lacca da kuma tarurruka na zamantakewa daga jumlarsu taron ɗaurin aure ana karanta wasu adadin ayoyin Kur’ani.[87] ɗaya daga cikin waɗannan al’adu da ta yaɗu a ƙasar Iran itace tarewa a sabon gida tare da buɗe shi da karatun Kur’ani bayansa gama karatun sai a shigo sauran tarkacen gida.[88] Kur’ani yana da ɗamfaruwa da al’adun bikin sabuwar shekara a wurin mutanen ƙasar Iran, suna ajiye Kur’ani kan shimfiɗa mai ɗauke da akusai guda bakwai, lokacin shiga sabuwar shekara suna shigarta da karanta ayoyin Kur’ani, haka nan kuma cikin ba’arin manyan gidaje suna bada barka da sallah ta hanyar Kur’ani, suna sanya wasu adadin kuɗaɗe cikin Kur’ani sai yara su buɗe Kur’anin su ɗauki barka da sallah. [89]

Kur’ani A Fagen Fasaha

Kur’ani ya yi tasiri mai yawa cikin fagen fasahar musulma, mafi bayyanarsu shi ne misalin fasahar cancaɗa rubutu, rubutu shi da ruwan zinare, mujalladi, adabi da kuma cikin gne-gine duka ana iya gani cikins, kasancewa hadda da yaɗuwar Kur’ani yana faruwa ne ta hanya rubutun kwafinsu, fasahar kyawunta rubutu ta samu cigaba matuƙa.[90] an rubuta Kur’ani ta hanyar mabambantan rubutu misalin kwafi kufa da sauransu.[91] an yi amfani da ayoyin Kur’ani sosai cikin adabin farisance da larabci, cikin rubutun zube haka cikin waƙoƙin farisanci da larabci anyi amfani ayoyin kur’ani matuƙa.[92] Ayoyin Kur’ani sun yi tasiri cikin fasahar gine-ginen muslunci fiye da komai, a aksarin gine-ginen tarihin musulmai, daga jumlarsu msallatai, fadar sarakuna za ka ga rubutattun ayoyin Kur’ani, haka nan kuma sauran abubuwan da kur’ani ya ƙunsa misalin siffofin kur’ani daga aljanna da jahannama, an yi anfani da su cikin fasahar gine-gine.[93] kalmomin Kur’ani da aka rubuta kan ƙubbatul Sakhra da take kan masallacin Baitul Muƙaddas tana cikin mafi ƙayatarwar gine-gine da aka yi amfani da Kur’ani cikin gina su. Da kuma cikin zane zanen ginin da aka yi shekara ta 71 h ƙamari/691 miladiyya, za ka samu asalan aƙidun muslunci da wani ɓangare daga ayoyin surorin Nisa, Alu Imrana da Maryam.[94]

Tasirin Kur’ani Cikin Wanzuwar Harshen Larabaci Bisa ƙa’idojinsa

An ce harshen Kur’ani ya fi fasaha daga harshen larabci da adabinsa a lokacin saukar shi Kur’anin, I’ijazi na zancensa da rubutun Kur’ani, daga baya kuma rubutun hannu da li’irabi, tafsiri (misalin sanin kalmomi tare da jingina da waƙoƙin jahiliya) rubutu ƙa’idojin harshen larabci (domin haddar kur’ani da kiyaye shi daga jirkita), Ulumul Kur’an da kuma yaɗuwar muslunci zuwa ƙasashen duniya da dai sauransu, duka sun taimaka cikin kare harshen larabci da mayar da shi harshen duk duniya, da wannan dalili ne aka ce ba da ban samuwar Kur’ani ba da harshen larabci ya kasance cikin jerin matattun harsuna, da kuma ya kasance cikin jakar tarihi. 96

Ra'ayin Orientalists

Masana waɗanda ba muslmai ba, sun zurfafa bincike game da adabi, abin da yake cikin Kur’ani da kasancewarsa wahayi, ba’arinsu suna ganin cewa Kur’ani magana ce daga Annabin muslunci, sun ce abin da yake cikin Kur’ani an ciro su ne daga madogaran Yahudawa da Kiristoci; wasu ba’arinsu duk da cewa ƙarara basu yadda da kasancewar Kur’ani wahayi ba, amma tare da haka suna ganin Kur’ani yana saman maganar mutum.[95] Richard Bill [tsokaci 4] ya ce: Salon adabin kur’ani mai yawan maimaitawa da kwatance a cikinsa, nassin yahudawa da na Kirista da kuma addinin Hunafa sun yi tasiri a cikinsa. A ɗaya bangaren kuma Noldeke ya dauki surorin Alkur’ani musamman surorin Makka a matsayin abin al’ajabi ta fuskar adabi inda ya kwatanta ayoyin kur’ani da sautin rerawaw Mala’iku da ke faranta ran muminai. . Maurice Bocay ɗan kasar Faransa ya yi la'akari da mu'ujizar kimiyya na Kur'ani kuma ya rubuta cewa: Wasu ayoyin Kur'ani sun yi daidai da sabbin binciken kimiyya. Ya ƙara da cewa Kur'ani yana da asali daga Ubangiji.[96]

Bayanin kula

  1. ↑ Misbah Yazdi, Kur’ani, 2009, juzu’i na 1, shafi na 115-12.
  2. ↑ Mirmohammadi Zarandi, Tarikhi wa Ulum Kur'an, 1363, shafi na 44; Misbah Yazdi, Kur’an shinasii, 2009, juzu’i na 1, shafi na 123.
  3. ↑ Marifat, Al-Tamahid, 1412 AH, Mujalladi na 1, shafi na 124-127.
  4. ↑ Marifat, Al-Tamahid, 1412 AH, Mujalladi na 1, shafi na 124-127.
  5. ↑ Motahari, Majmu'eh Asar, 1389, juzu'i na 3, 153.
  6. ↑ Suratul Shura, aya ta 51
  7. ↑ Mirmohammadi Zarandi, Tarikh wa Ulum Kur'an, 1363, shafi na 7.
  8. ↑ Yousefi Gharavi, Ulum Kur'ani, 2014, shafi na 46; Marfat, Al-Tamhid, 1412 AH, Juzu'i na 1, shafi na 55 da 56
  9. ↑ Suratul Baƙarah, aya ta:97
  10. ↑ Suratul Baƙarah, aya ta 185; Suratul ƙadr, aya ta 1.
  11. ↑ Iskanderlou ulumu Kur'an, 1379, shafi na 41.
  12. ↑ Misbah Yazdi, Kur'an shinasi, 2009, juzu'i na 1, shafi 139; Iskanderlou, Ulum Kur'an. 1379, shafi na 41.
  13. ↑ Iskanderlou, Ulum Kur'an, 1379, shafi na 42.
  14. ↑ Iskanderlou, Ulum Kur'an, 1379, shafi na 42 da 49
  15. ↑ Yousefi Gharavi, ulum kur'an, 2014, shafi na 28.
  16. ↑ Yousefi Gharavi, ulum kur'an, 2014, shafi na 28.
  17. ↑ Misbah Yazdi, Kur’an shinasi, 2009, juzu’i na 1, shafi na 43.
  18. ↑ Khorramshahi, Kur'ani wa Kur'an Pajushi, shafi na 10.
  19. ↑ Al-Mulla Sadra, Al-Hikama al-Muttaaliyyah fi al-Asfar al-Aƙliyyah al-ƙuadreh, 1981, juzu'i na 7, shafi na 52.
  20. ↑ Motahari,MaJmu'eh Asar, 1390, juzu'i na 26, shafi na 25 da 26.
  21. ↑ Motahari,MaJmu'eh Asar, 1390, juzu'i na 26, shafi na 26 da 26.
  22. ↑ Kulaini, Kafi, 1407 AH, juz.1, shafi.69.
  23. ↑ Kulaini, Kafi, 1407 AH, juz.1, shafi.69.
  24. ↑ Ramyar, Tarikh Kur'an, 1369, shafi na 221 da 222.
  25. ↑ Ramyar, Tarikh Kur'an, 1369, shafi na 257.
  26. ↑ Marifat, Al-Tamhid, 1412 AH, juzu'i na 1, shafi na 280 da 281.
  27. ↑ Ramyar, Tarikh Kur'an, 1369, shafi na 260.
  28. ↑ Suyuɗi, Al-Itƙan, 1363, juzu’i na 1, shafi na 202; Siyuti, fassarar al-Taƙan, juzu'i na 1, shafi na 201.
  29. ↑ Marifat, Al-Tamhid, 1412 AH, Mujalladi na 1, shafi na 272-282.
  30. ↑ Marifat, Al-Tamhid, 1412 AH, Mujalladi na 1, shafi na 281.
  31. ↑ Marifat, Al-Tamhid, 1412 AH, Mujalladi na 1, shafi na 334.
  32. ↑ Marifat, Al-Tamhid, 1412 AH, Mujalladi na 1, shafi na 334-337.
  33. ↑ Marifat, Al-Tamhid, 1412 AH, Mujalladi na 1, shafi na 338-339.
  34. ↑ Marifat, Al-Tamhid, 1412 AH, Mujalladi na 1, shafi na 346.
  35. ↑ Marifat, Al-Tamhid, 1412 AH, Mujalladi na 1, shafi na 343-346.
  36. ↑ Marifat, Al-Tamhid, 1412 AH, Mujalladi na 1, shafi na 341.
  37. ↑ Hurru Ameli, Wasa'il Al-Shia, 1412 AH, juzu'i na 4, shafi na 821..
  38. ↑ Ma'arifat, Al-Tamahid, 1412 AH, juzu'i na 1, shafi na 342.
  39. ↑ Nasahiyyan, ulum kur’an darMaktabat Ahlul-Baiti, 2009, shafi na 195.
  40. ↑ Marifat, Al-Tamhid, 1411 AH, Juzu'i na 2, shafi na 10, 12, 16, 25.
  41. ↑ Nasahiyan, Ulum Kur'an dar Maktabat Ahlul-baiti shafio na 198
  42. ↑ Nasahiyan, Ulum Kur'an dar Maktabat Ahlul-baiti shafi 199
  43. ↑ Nasahiyan, Ulum Kur'an dar Maktabat Ahlul-baiti shafi 199-200
  44. ↑ Mohammadi Rayshahri,Shenaknameh Kur'an, 1391, juzu'i na 3, shafi na 312.
  45. ↑ Mohammadi Rayshahri,Shenaknameh Kur'an, 1391, juzu'i na 3, shafi na 314.
  46. ↑ Mohammadi Rayshahri,Shenaknameh Kur'an, 1391, juzu'i na 3, shafi na 315.
  47. ↑ Mohammadi Rayshahri,Shenaknameh Kur'an, 1391, juzu'i na 3, shafi na 315.
  48. ↑ Mohammadi Rayshahri,Shenaknameh Kur'an, 1391, juzu'i na 3, shafi na 315.
  49. ↑ Mohammadi Rayshahri,Shenaknameh Kur'an, 1391, juzu'i na 3, shafi na 316-317.
  50. ↑ Ramyar, Tarikh Kur'an, 1369, shafi na 653.
  51. ↑ Azarnoosh, "Tarjameh Kur'an beh Farisi", shafi na 79.
  52. ↑ Ramyar, Tarikh Kur'an, 1369, shafi na 653.
  53. ↑ Rahmati, "Tarjameh Kur'ani be zabanhaye digar", 2002, shafi.84.
  54. ↑ Rahmati, "Tarjameh Kur'ani be zabanhaye digar", 2002, shafi.84.
  55. ↑ a class="external teɗt" href="http://www.maarefquran.org/index.php/page,viewArticle/LinkID,4333">معرفت، پیشینه چاپ قرآن کریم، سایت دانشنامه موضوعی قرآن.
  56. ↑ a class="external teɗt" href="http://www.maarefƙuran.org/index.php/page,viewArticle/LinkID,4333">معرفت، پیشینه چاپ قرآن کریم، سایت دانشنامه موضوعی قرآن.
  57. ↑ a class="external text" href="http://old.telavat.com/ShowObject.aspx?id=3831"«نظارت بر چاپ و‌ نشر قرآن کريم»، سایت تلاوت.
  58. ↑ a class="external text" href="http://old.telavat.com/ShowObject.aspx?id=4157"«تاريخچه و وظايف و اهداف»، سایت تلاوت.
  59. ↑ Yousefi Gharavi, Ulum Kur'an 2014, shafi na 32.
  60. ↑ Mustafid, "Jaz", shafi na 229, 230.
  61. ↑ Javadi Amoli, Tasnim, 2009, juzu'i na 2, shafi 411.
  62. ↑ Jam'i az muhaƙƙiƙan, "Basmaleh Aya", shafi na 120.
  63. ↑ Ma'rifat, Talmahid, 1412 AH, juz.1, shafi na.130.
  64. ↑ Mujtahid Shabestri, aya, 1370, shafi na 276.
  65. ↑ Mujtahid Shabestri, aya, 1370, shafi na 276.
  66. ↑ Mujtahid Shabestri, aya, 1370, shafi na 276.
  67. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 3, shafi na 21; Makarem Shirazi, Tafsir , namuneh 1374, juzu'i na 2, shafi na 433.
  68. ↑ Suratul Al-Imran, aya ta 7.
  69. ↑ Ma'arifat, Al-Tamhid, 1411 AH, juzu'i na 2, shafi na 294.
  70. ↑ Mustafid, "Jaz", shafi na 228, 229.
  71. ↑ Mustafid, "Jaz", shafi na 229-230.
  72. ↑ Khorramshahi, "ƙuran Majid", shafi na 1631, 1632.
  73. ↑ Khoi, Al-Bayan fi Tafsirul ƙur'an, 1430 AH, shafi na 200.
  74. ↑ Khoi, Al-Bayan fi Tafsirul ƙur'an, 1430 AH, shafi na 201.
  75. ↑ Suratul Isra, aya ta 88; Suratul Hud, aya ta 13; Suratul Yunus, aya ta 38.
  76. ↑ Mamouri, Tahaddi, 2005, shafi na 599.
  77. ↑ Suratul Toor, aya ta 34
  78. ↑ Ma'raft, Ijaz al-ƙur'ani, 1379, juzu'i na 9, shafi na 363.
  79. ↑ Abbasi, Tafsir, 1382, juzu’i na 7, shafi na 619.
  80. ↑ Marafet, al-Tafsir wa al-Mufassirun, 1418 AH, juzu'i na 1, shafi na 174.
  81. ↑ Marafet, al-Tafsir wa al-Mufassirun, 1418 AH, juzu'i na 1, shafi na 210-211.
  82. ↑ Marafet, al-Tafsir wa al-Mufassirun, 1419 AH, juzu'i na 2, shafi na 14-20, 22, 25, 354, 443, 526.
  83. ↑ Iskanderlou, ulum Kur'an, 1379, shafi na 12
  84. ↑ Hashemzadeh, "Kitabe Shinasi Ulum KUr'an", shafi na 395, 396, 397, 401, 408; Marafet, Al-Tamhid, 1412 AH, juzu'i na 1, shafi na 11-19.
  85. ↑ "Adabu Khatami ƙur'ani dar Mahe Ramadan", Golestan ƙuran, shafi na 36.
  86. ↑ <a class="eɗternal teɗt" href="http://www.hawzah.net/fa/ƙuestion/View/64090/">«مراسم قرآن به سر گرفتن»، پایگاه اطلاع‌رسانی حوزه.</a>
  87. ↑ Mousavi Amoli, Kur'an dar rusum Irani, 2004, shafi na 47.
  88. ↑ Adabu Raftane be Khuneye Jadid", gidan yanar gizon Cibiyar Amsar Tambayoyin Shari'a ta kasa.
  89. ↑ Mousavi Amoli, Kur'an dar rusum Irani, 2004, shafi na 47.
  90. ↑ Mahmoudzadeh, "Honare Khaɗɗe tazhib Kur'ani", shafi na 3.
  91. ↑ Mahmoudzadeh, "Honare Khaɗɗe tazhib Kur'ani", shafi na 3.
  92. ↑ Misali, duba: Rastgo, “Tajalli Kur'ani dar Adabe Farsi ” shafi na 56; Jafari, “Tasirin Kur’ani dar Shiri Farisi”, shafi na 54; Torabi, “Tasirin Kur’ani dar Shiri Farisi wa Adab”, shafi na 52.
  93. ↑ Grabar, "Honare Mimari Kur'an", shafi na 69
  94. ↑ Grabar, "Honare Mimari Kur'an", shafi na 71- 72
  95. ↑ Karimi, “Mustashriƙan wa Kur'an”, shafi na 35.
  96. ↑ Karimi, “Mustashriƙan wa Kur'an”, shafi na 35.

Nassoshi

  • "Adabe Khatme Kur'an dar Mahe Ramadan", Golestan ƙuran, No. 91, 1380.
  • "Marasim KUr'an be Sare giraftan", dar Payegahe Iɗɗila rasani Hauzeh (Mayu 7, 2012).
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